uu

rkv^jLO x UL'jLWUi^n.L juu i\in r\L^ ^

|V\fa*l„w 0 cl >*»> , f] Cv.fc’p** i Ck^k U**' <T ( / 9 7 T* | f M •/ )

Chart for Korean Church Growth(1784-1990)

X

j

I

I

l

	RomanCacholic ( — ]	Protestant (— *) J
	1774-4.000	i i
	1801-10,000	i
	1857-15, 206	V I
	1866-23, -000	1
	1883-12,035	i
	1890-17,577	265 ,
	1900-42, 441	18,081
	1910-73, 517	167,352 ,
	1920-90,000	215,032 /
	1930-109,000	306,071 ,’
	1940-150,000	372,000 !
	1950-257,668	600, 000 *
	1960-365,968	1,257,428
	1970-839,711	2,197,336
	1980-1,321,293	5,809,417 ;
	1989-2,613,267	10,644,455 i i
Only a small percentage of Asia's		1 i
population adhere to Christianity
when compared to other religions.		i
However, the projected growth for		i
Christianity in Asia of almost 100		i
percent from 1975 to 2000 makes it the
fastest growing religion on that conti-		i
nent.
Religions in Asia 1975 and 200g % »i b*b»i0p«		i
Religion 1975 2000		1 /
Islam 18.29% 23.06%		jk /
Hindu 21.69% 21.10%
Non-religious 20.32% 16.44%	•-	/ /
Folk religions 10.69% 10.28%		/ J
Buddhist 10.84% 9.63%
Christian 4.58% 8.31 %		.*■ s
Other 13.32% 11.18%		/ / * /
[N Source : Global Evangelization Data Bane ^ lulu 1 997. httv.i/www.veni-wctx ore	_

1 784 — 1884 1900 10 20 30 40 50 60 70 80 90

(chousandi)

11,000

10, 500

10, 000

9, 500 9, 000

8, 500

8,000

7.500

7.000 6, 500

6.000

5.500

5.000

4.500

4.000 3, 500

3.000

2.500

2, 000

1.500 1,000 500

\

M

0

:;!ji«iHs?tii!::'i:i*£j*<i

1. South Korea's population 5 ^ cnTpj CHi( tot)

2. Number of Christians in S. K. 9 ^ ctk) ( mo) i 29%

R. Cs. I, ctx)

Protestant 7,57^ OTTo

3 Number of UPC missionaries/Frat Wkrs as of '81 2. 3

4. % °f total UPC giving used in '81 for

overseas mission

; {$!<!- UPC f'v-iw I2 Y>utSt<n

^ ^ *, /a7j

Your 1977 figure for this was !•§#,

3. The figure of Gbri-st-ians doubling each decade

breaks down, roughly how?

19^0 3 7^>orro

1943

lv(;;, • -( 1^x0— to oo; Crm

19 33 <7 39.^o

J94o — lt 3YOj 0*0

1963 — 1^11^ £111

l97o^*y ^S'Oy oxro

19?^

— £ 19V, evo

1983 , frfo, gyp

AH Clr^fiatiJ

IW& - V/f ctro

1

iqtt - ^(17,0*?© (Qio- 6,V 3Sjctt>

Goal?

0 ^/iVf)cW/ U -0*^ HufcuU ► u/Ua 3

CD 1U <U^ J (Uw + cL* 'i'Ui , U » tU, b»e

\ t<fVw|ii(yi( k, llflj kJr f9fO .

©K Kc^ ^ in Mo- mo. 1 u, h-W" \^GJL^^h 1w.1M.mc. n 'fft 4Ua/ W (vow tfcf f/v*f«o OwL . u, <M«/* 1 fcy M (k*uy

A FEW FACTS AND FIGURES ON KOREA!

5. I <©R£fV. - fa- Uvdl f'f 'Pty. V?,

I'ti)

/ S' <7TT5 OTtt»

cv«mtia>/ (3^ 3‘?o)"'

IT *7 J?) S', 6^,7° 1

TriMoX (3&v?.j w n; #>b', ott.

Re 6 >H

x M II r, <nr»

fUAfuJ. O lV W ««■,**»

u,.»m oW fr

1*U f^W 4>,7zo(ero

<V. /' ■) ***

Mtii - RfcUkiuvs - 2x)^o

6v«ULt 3-1 ■ 7% iz^iw

(2^ ^Wf k ,*] % ^§*D0^

3Lk(mX lol*

fVKo^e^-

X&jMtfWO

Co.W 0) ff*

{l$$Q 7;y» crzrD

04^ 1 <>i»

if1/6 ^

t^Wlun.

o.ofct

c

*lS.<BaZ4|€» )

1982. 1.

1fi*H <m.

tfw ' Ivi

	Ai £	* a	m ?	o| *j	9 71	a a	§ *	£ g	a S	a y	a *	a y	All ?	£1 All
	in si t1	3.436	564	180	185	1,930	459	438	849	1.242	1.675	1.929	1.007	127	14,021
S £ I!	fl«IW	6.298	1,132	355	382	2,728	644	504	2,300	1,510	1,924	2,129	1.188	139	21,233
	£! £ ^	1.646.100	296.400	79.800	62. 470	420.200	100.600	52,600	163,590	284.400	679,300	308,160	185.300	24,030	4.302.950
	in sj t1	478	59	10	153	707	397	212	641	70	41	70	87	36	2.961
a *l a	‘jtfW	993	76	20	238	854	400	219	668	86	50	80	98	41	3,823
	£] £ t	213.750	23,100	2.500	52,900	178,200	94.800	65,400	175,300	18,900	9.100	17,700	27,800	6,200	885,650
	a si t	309	35	16	55	207	80	55	266	83	112	69	70	7	1,364
		651	48	17	79	206	92	45	295	105	114	73	75	5	1,805
	a £ X	163.940	17.100	5.400	27,900	49,600	23,700	13.200	68,700	29,400	31,700	14,900	17.100	1,260	463.900
	£ *1 t	230	65	24	20	127	77	45	182	65	38	132	25	4	1.034
*J 211 in	iL5|*Hr	347	88	28	26	154	78	49	215	71	46	142	30	4	1.278
	a £ ^	101.570	34,500	4.100	6.000	29.600	18. 10C	6.380	59,800	12,600	8,100	32,700	1,700	500	315.650
	£ 3 ^	240	25	2	18	172	64	110	108	73	100	68	30	9	1,019
	a^m	774	37	4	24	230	86	150	157	94	127	137	44	13	1,877
	a £ x	286.980	6,400	520	4,200	42,800	15,100	23.400	25,100	26,000	29,000	18,200	9,300	4. 100	491.100
	a « ^	21	6	5	6	9	3	18	61	14 1	5	23	7		178
? Ai| ^	aqxtf	70	11	8	10	48	6	36	106	27	8	40	14		384
	a £ ^	13,700	2,100	2.100	3,300	4.600	2,200	8,300	26,500	8,700	2,500	13,000	3.700	0	90,700
	a 4 $	51	6	1	2	23	14	26	26	9	45	7	8	7	225
na|±£	a*m	109	7	1	3	33	17	28	27	9	46	8	8	7	303
	a £ ^	12.930	850	110	200	3,700	2,000	3,200	3,800	1,100	9.800	840	3,600	410	43,340
	a « ^	18	2			54	4	3	53	13	14	7	1		169
L+A^jn	a*m	25	2			55	4	4	53	13	15	7	1		179
	4! £^	13,300	1.400	0	0	29,400	1,200	600	21,000	5,800	2,900	1.200	300	0	77. 100
	a fil t	10	4	2	2	20	2	14	9	2		1	2		68
Qi OkJ ja	aw	38	11	3	4	9	2	8	9	2		1	1		88
	d £ =r	14,000	4.100	3,300	3.100	7.000	600	6,300	4,900	600	0	1,100	2,200	0	47.200
	a* *	434	91	37	45	193	97	73	141	125	160	126	110	19	1,651
21 E*	aqxfr	934	105	35	74	282	124	226	160	140	202	135	126	25	2,568
	a £ ^	234,240	27,800	13,100	27,500	129.000	34,200	29,800	57.000	75,700	81,000	72,500	61,000	8,200	851.040
	ifl t	5,295	878	284	491	3.549	1,278	1,020	2,453	1,733	2,254	2.499	1.395	217	23.346
» *1	£*m	10,326	1,535	478	845	4,637	1,472	1,280	4,028	2,083	2,566	2.772	1.594	237	33,853
	a £ $	2,720,210	417,050	111,910	188,470	904,500	301,000	210,680	| 612.390	465.900	860,300	483.900	315,200	45,500	7.637.010 |

'([XJUth .

Mv

$°

'IjjJ i4u>7

TP

O

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f |

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T4 '

fty^cA

6lVx\

96e ‘9ez ‘6

■fefe pi OOIteur^^

t}^-Ss|100 >d sJ#

Of

BELIEVERS « DIFFER ■ENT RELIGIONS

No.	mi&ioN.wi	BELIEVERS	HI 2
1	BUDHISn.	njUM	9 iD
2	CONFUSJANISn.	4 M.700	n a
5	CHUNDOKYO.	a?8.0S9	■a s iD
4	DMJDNGKTO.	m.t%	m « a
5	CICLE BUPHISn.	8IS.H0	a * a
6	ROHAN CATHOLIC^	uu.m	9 4 iD
7	Pf?0TE5TANTr5t1.	yvs.ni	* n1 a
8	GPECK ORTHODOX.	X5	aei^ €OJi
9	NO RELIGION .	8.551.657	? € a
10	OTHER RELIGIONS	X 185. m	?lct s i2

romTAMS

OWR RflltfONS

mwm>

i.m.w

cor

CHI

: or i|

NO f^CU&IOH

•1.7/j. eu

HDOKTO LU m.on

-MI JONG MO ticiE wwrsn

M ORTHODOX

»«

DENOniNAT IONAL COnUKATM GINtT « CHURCH nHlBERSRIP

M).	DENOniNATION . 2 II	NUMBER oi CHURCHES
.	PRBBTTeniAMS . * * a	9.760
2	ROHAN CATHOLICS. f * a	l • 359
5	MOISTS . a ri a	2.767
4	HOLINESS . 6 p a	7.335
5	BAPTISTS . 3 « fl	765
6	PENTKOSTAIS . fs»a	37/
7	SALVATION ARHT. « <i 5	7)7
8	ANGLICANS . a * f	TO
9	LUTHERANS. f * a	9
/o	GREEK ORTHODOX. anc««	/
//	OTHER CHURCHES. one	262
n	JOTAL	ff.226

BAPTISTS,

W ORTHODOX*

Lutherans

IfV ’ ZWraN

Ir [rinwD^

I&IBN

Vm VroSam

Iflrm \ cmi

•PWTECOSTALS '««l

•SAlVAHOMAWir BN

«f i

kuciinuc *PR|

f ' OTHER QUITCHES

w

m

ntimiiip

(HART

Ko.	KHOniNMION.	fi JR	CHRISTIANS. *'St
i	PRESPTTtRIANS.	$ S fl	2,368. W
2	ROflAN CATHOLICS.	? 4 fi	1.1U.2H
5	m tnodists .	3 Cl B	601.101
0	HOLINESS .	4 • a	426. «5
5	BAPTISTS.	5 « a	200.775
6	PENTECQ5TAIS.	ms	/88.77a
7	SALVATION ARUT.	4 * «	M. m
5	IK	1 A 1	45. wo
7	LUTHERANS.	# « fi	5. <75
	GREEK ORTHODOX.	aar-as®	>25
ft	OTHER CHURCHES.	at a e	57.207
row		5.723. 096

wme

Hunmnufui

DENOtUNUIONAL 1

sunsiK qurtof m c«

aituonw mam «l

■

PMli'J'Mill'I.UlilllTBliirifelEMfe FI if
2	T1ETHQDISTS. Sfll	200. in	006.621
	HOLINESS.	169.941	260.906
	BAPTISTS. S«a	eij%	U1.919
*	PENTECOSTAL.	6tJK	119. m
6	SALVATION ARt1T.?4«	26.12 J	S6.CU
7	ANGLICANS. ***	H.7#	U .929
8	LUTHERANS . A « a	1.100	2. OH
?	GREEK ORTHOOOX.lt®	020	90S
to	OTHER CHURCHES. ttie	22. 177	94 . 790
THIN		1.429.V1	2,901.920

uitherars

PRES8TTERII

i Mm

prsbt

LUTHERANS

orthodox

kritTHODISIS

UouHfSS

BAPTISE

'raiTttOiTALS J5AIVATI0H ARrrr ■AMUCANS OTHER CHURCHES

PENTEl

BAPTlj

grttkoI

LurHtRl

/<?£ 3 STATIST:-

13(53 $ H

{Motley w To«m

/ -Ml 5

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£ 4 '

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impart oi Stetietical Seedy.

C'.::ictiao Zo:.^ .-/uer.jy, rinsa Aw

-•.aviations as f oi lews ; i',.. ...Number Av .... Average

Pop... Population Att. . . Attendance Ch Churches Ctn. .. Christian K 10,300

Y. ..Presby. Ch. of Korea S. . . Soongd ong Presby.

R. ..RON Presby.

iC. .Korea pah preab., 0. .Other proteste at ?. .Totel Presby.

No. City or Kjo.i or

Presbytery

Pooulction tfn.

Ch.

Av. Pop Att. per

, Ch. ; %

ch. j per; Ctn.

iM

Av.

Att

R K

1 Che iu Presby

2 liokoo " 5.Chunns.fl "

A Soonchun

5 S. Ch 11a tot.

6 Chun^uk 11

7 Kicflja "

8 Kunsan "

9 Chunsuh "

10 N.Chulla tot.

‘295,10! 69 , 5x25 A2A6’ 2.4 1.20 51 . 6o"

i

1,596,957 556 | 24301 j

1, 2A5, 796,216 1,079,765 277 5,722,593 367

995,592 2^6 2^2,201 09 507,670 207 516,159 120 2,557,222702

11 'to 'l. total ■ 6.572,921 ! 1616

12 Che iu city 15 Pu'c Che iu lA Naji Che ju

15 Mokpo city

16 i-Iuan

17 Hainan

18 Chindo

19 Changheung

20 Kang i in

21 Nando

22 Yungam

25 Hamphyung 2Ai(wangiu City

25 Kwangsan

26 Tamyang

27 3a ju

28 Koksung

29 Yunggwang

50 Changsung

5 1 Hv/asoon

52 Yus oo City

55 Yuhiun j

5A Kwangjang

55 Soonchun City

56 Soongju

57 Kurey 5o Posung 59 Kohoong

ko

AO Chun ,u City ; Al Kunsan Cit A 2 Iri City A 5 Imsil A^' Namwon A5 Soonchanr A 6 Md ju ’i

A7 Chinan AS Changsu A 9 Wan "U

50 Okku

51 Iksan

52 Kiiije

55 Chung ooo 5A Puan

55 ICochang :

595l|2.5|1.77:69

5067 1.7' 0.95156 507012.61 1.61,62 A585 ; 2. A j l.A5;6A

i i

5A72‘ 2. 9il.51j52 2721 5.7 i 5.05 lo2

2^52 A. 3 5. 55 87

5118 1.9!0.95ik6 5558 ; 5.0; 1.98 1 66

1056601 595v;2.5 1. 65' 6A

6/l

501 55

11.751

17,588;

55,9Ao-

15,oAA 7,550- 10,025 •5,6A5 A6, 217

• c

! 67 122 112 ! 80 09 ' 11 10 ’loA 72 1 2 7

I559 ;28l |125 1 17

:|| j j

2 265* *125

:1 6 269 ji? 762 6;

127

16

Ad

A5

256

75

A8

A2

5o »

15 1

69

51 | o 216 |lA6

5	164* '43
5	109* ( 11
0	olA* '08 ,
2;	1mA ) 1 170

75,592' 15 108,025 25 111,666 29

lA2,6Ao ; 50 299, Aoo 116 215, oAA 66 99,625. 17 155, 5A7 • 29 119,772 25 151, A91 19

156, 8Al 16 151,991 59

515,516; 58 125,091 21

121,100 22 255,580 5A 10A,505 i 23 lA8,222 j 18 125,092, 26 1A0,AA7 2 6S9 8Q, A28 j 15 1A7,A6^( 52 91,765 1 27 71,950 19

lA6,78o 51 7A,5^7 i 17 169, 12A A 5 221 , A2A j 61

19A,A57, 92,166 68,0A0 ,

115, 75A i 175,619. 97,961 j 69, 158 : 9A,058 7 A, 509 175,956, lA2,6A9' 20A, 615,112 2A2.201 69

267,511 56 161,761 57

13A,667 27

A6

20

17

27

AO

19

20 56 15 85 58

1,175!

1,1211

1,227]

A, 558 8,261 5171 1,019 859 1,626 880 : 1,277. 5,510, 5,992) 951; 65AI

1,556!

608 j 091 862! 685! 1,275! 2,765 1,121 1,780 1,151 720 2,200; 5,726;

A,785|

2 , 7 2 0 j

2, Aoo! 1,580: 1,710 585| e>ay

919

625 A, 095, A 525

o,520

7,550|

M65j

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» Indicates inclusion f one^or two "neutral" churches of Presbyterian persuasion.

3aptized membership — preibyterian Church of Korea only

Presbytery llo KyunsjU	. Churches Baptized ,JC- members IP	1 Av. .no. bap / memb.i
Kyunggi	155	lo,66l	l4o
"annam	87	6,075	70 Not
Rang won	50	! 1,550	52 |
Choon_.puk	113	2,451	21 ! 1.
Choongnam 1	54	1,492	' 28 1
Tae ion	71	2,570	1 55
Chunpuk	123	4,4 19	, 3<S
Kunsan	48	5,760	1 79 2.
Kimje	18	1,267	i 70
Chunsuh	44	1,111
Chunnam j	78	2,662	! 54 : 5.
Soonchun	190	7,575	29 !
Mokpo	65	1,606	: 23 :
Che j u	58	' 1,755	■ 50 | 4.
Kyun _ nc n	71	1 4,495	63
Masan	72	2,970	; 4l
Chin ju	70	1,677	i 24
Kyungpu ■	119	■ 6,292	1 52 i
Kyungdong	146	! 5,387	! 4o
Kyun; -suh j	70	, 2,323	! 35
Kyun' ahn	205	1 6,647	35
Kyungchoong !	56	! 1,043	29
Kang tong	55	: 1 322	^ ;
Assembly total	1,656	; 89,012	46 ;
Hon mm 10 Presby	74?	J _28_, 013_	.57 1
Night Honam Pre	sbyterics arranged	in order ( 1. rge;
( 1 ) Po iul' ti on	(2) o.	churches (3) Chs/10,000
1. Mokpo	1. Mokpo.	Kunsan 4.0
2. Chunnam	2. Chunpuk	Kimje 3.7
3. Soonchun	3. Soonchun	/'SQonchun 2,6
4. Chunpuk	4. Chunnam	k Chunpuk 2.9
5* Chunsuh	5. Kunsan	Mokpo 2.3
• Kunsan	6. Chunsuh	Cheju 2.4
7. Choju	7. Kimje	Chunsuh 1.9 ^
8, Kim.ie	6. Cheju	Chunnam 1.7

have average beptized membership of over 100,

between 30 and 100.

between 30 and 3).

less than 3^*

(4 ) % Christian

ICunsan 3*55 Kimje 3*03 Mokpo 1.77 Soonchun 1.6l Chunpuk 1.51 Cheju 1.20 Chunsuh 0.95 Chunnam 0.95

(5) Av. size

Kunsan 87 Kim j e 62 Mokpo 69 Soonchun 62 Chunnam 5 6 Chunpuk 52 Cheju 51 Chunsuh 48

(6) Average bap. membership.

1. Kunsen 79

2. Kimje 70

5. Chunpuk 36 4. Chunsuh 3^

3. Cheju 30

6. Soonchun 20

7. Chunsuh 25

8. Mokpo 25

Districts less

1. Hwasoon 0.'

2. Ko chang 0. ;

3. Tamyang 0.!

4. Soonchang 0/

5. Yunggw&ng 0.<

6. Cli3ngsung 0.<

7 • Na j u 0.<

8. Wand o 0.<

9. Chang sung 0.'

T/o Chr ^tian:

10. hwasoon

11. Sung j u

12. f'jf'ung

15 Changsu

l4. ?usnx 15* Kuroi

16. Narnsun

17. Yun&atn

0.77% 0. 78/0 o.ia% 0.84 )'0 0. 91% o.91% 0.91% 0.98/0

Districts ovei j 2% Christian: j

1. Ilcwa 1 4.07% !

2. Iri 3.61% !

3. Okku 3.17% :

4. Mokpo 5*11% |

5- Kimje 3*03% ,

; 6. Kunsan 2,93 % j

7. Kuan 2.71% i

6. Kohung 2.39!' •

9. Hamphyung2 . 39% !

! 10 Soonchun 2.47% ■

< 11 Chunju 2.46 i

| 12 Wan ju 2.35% ;

1. Population figures based on 1962 (latest available) ROK census.

2, Church figures bcsod on information submitted by missionaries working in areas. 3* Size of church based on average Sunday morning service attendance.

4. All churches included except: Roman Catholic, SeventhDay / dve tist, Jehovah’s

Witnesses, and such sects cu Park-tai-sun 1 s group.

5. Of the 44 districts, 1 has a Christian percentage of over 4%, 4 h<-vc botwo^n £% and 3.99%? 7 have between 2% and 2.99%, 15 havo botwoon l/o and 1.99%* and 17 r vo loss than 1%.

By all odds Kunsan Prcs^y. rroa is strongest, with 3* 35/° Christian, and Kim jo Prosby. closo with 3*03%. iokoo is third \ th 1.7^%, bi » I h. vo reqson to boliovo -iguros reported are to. i^:h. Chun-nGm rosby. and Chun-suh prosby are lowost ith 0.95%, but I boliovo the latter figu^os arc reported too low.

' ■ Avora Ct ‘istian cor.J • : ncncy of e^oa is 1.63% of population (bnsud cn average oun. A otto: .anco )• vVu 1 hia dc. 3 not include S.S. children of' primary r : n. ago, it docs include ra: ny noi inf 1 Chi istiens, .jet yo';. ba-*t : eed. j’r' r~* j.

- ccondanco i*j j‘4 1 nd ''.ora/o I \_’.’.eu mombwi eh Ip _e jT p i .. _/■>_ •

Porcontaff.^ c_ J'u : ' n ' . - ^ . i • X - - ,

Six

New Churches Everyday

Korean Church Growth

Dr.Joon Gon Kim

Asian Perspective! 7

Six New Churches Everyday Korean Church Growth

"Six new churches everyday in Korea? Is it not every year?" It is impossible to believe it. Yes, it is impossible with men but it is certainly possible when the people of God depend on the power of the Holy Spirit and faithfully witness to others. What are reasons for this fast church growth in Korea ?

Historically, Korea like China and Japan has Buddhist and Confucius traditions. The Korean people have a unified language and culture among 50 million people including 36 million in South Korea. The Korean Culture and Information Ministry announced that the religious population in 1977 totaled 27,368,000 (77%) of all South Koreans which is divided into four major categories: 12,907,000 Buddhists (36%), 5,001,000 Protestants (14%), 4,723,000 Confucianists (13%), and 1,094,000 Roman Catholics (3%).

One of the distinctives of the spiritual climate in Korea is its unprecendented open door for the preaching of the Gospel. The Holy Spirit is the Author of church revival and the Lord Jesus Christ has the key to open what no one can shut and to shut what no one can open (Rev. 3:7,8). Therefore, all praise and glory must be given to the Lord.

The Korean field is white and the harvest is ready.

Indeed, the wind of the Holy Spirit is blowing and the season of Christ has come to this land. Korean youth see visions and Korean old men dream dreams.

I. People in Rural Villages

The receptivity ratio in response to the Christian mes- sage in the rural villages has greatly increased in the last several years. Our students are sent two-by-two to remote villages in summertime to share the Gospel. According to their reports, 80% of the farmers who heard the Gospel

2

this summer responded positively to receive Christ, as against 40% two years ago. This report was compiled from 1,800 students sent by teams to the remote villages.

II. Gospel Saturation in every segment of Korean Society

No matter where it is, some attempt to statu rate that

group with the good news of Jesus Christ can be noticed.

For example, a national football champion, Lee Young Moo, is always seen kneeling down on the ground publicly with his hands folded in prayer during the game, whenever his ball shoots for the goal. Even though this gesture looks funny to some spectators, his sincere wordless testimony has touched millions of hearts through the 3 million TV sets.

Now he is heading up a church composed of top National Christian athletes who have joined him to witness for Christ throughout the nation.

About 100 top Christian movie stars, TV personalities, comedians and singers in Korea have started a church and they are openly sharing their Christian faith before the people. Numberless such teams and groups have been formed to share their faith with their colleagues in the same professional field. Doctors, lawyers, businessmen and others have started their own groups. Small Bible study groups are springing up in offices, homes, campuses, classrooms, factories and villages.

III. "Wildfire" Church Growth in Korea

According to the latest statiestics, 6 new churches are born every day in South Korea.

In the November 7, 1978, issue of CHRISTIAN WEEKLY some church growth statistics were reported. I felt it worthy to call your attention to just one denomination.

3

The Haptong Presbyterian Denomination has established 1,200 new churches in 2 years, since January 1976 -'mean- ing almost 2 churches are established each day on the average. They had 2,484 churches in January 1976 and now have 3,684. Their membership has almost doubled over this period of time, from 680,000 to 1,100,000. This gi- gantic growth started with their launching of a 10,000 New Churches Planting Project. This idea and strategy came from the Korean Campus Crusade for Christ.

In the year 1972, we trained 14, 100 village school teachers and young potential Christian village leaders from 11,200 villages. These trained workers started Sunday school and cell groups. It was so successful that 17 groups grew into self-supporting churches in the first year.

The Full Gospel Central Church in Seoul which has more than 70,000 members with 5,000 home cell groups is another excellent example of rapid church growth. This local church has grown 531.9% from 7,750 members in 1967 to 70,000 in 1978. Rev. Cho Yong-Gi trains his lay people to witness to others. Prayer and support could come from either individual Christians, the church women's auxiliary, the Sunday school, etc.

So with this strategy I asked the General Secretary of the Haptong Presbyterian Denomination to invite 30 of its key denominational leaders to Onyang Hot Spring for a planning retreat. Initially, they were not interested. It is an idea of spiritual adoption and they were not quite prepared. Upon my explanation, they decided to launch the 10,000 New Churches Planting Project that night and to obtain a full-time staff for that project.

Many church denominations have adopted this Project,

2

this summer responded positively to receive Christ, as against 40% two years ago. This report was compiled from 1,800 students sent by teams to the remote villages.

II. Gospel Saturation in every segment of Korean Society

No matter where it is, some attempt to statu rate that group with the good news of Jesus Christ can be noticed.

For example, a national football champion, Lee Young Moo, is always seen kneeling down on the ground publicly with his hands folded in prayer during the game, whenever his ball shoots for the goal. Even though this gesture looks funny to some spectators, his sincere wordless testimony has touched millions of hearts through the 3 million TV sets.

Now he is heading up a church composed of top National Christian athletes who have joined him to witness for Christ throughout the nation.

About 100 top Christian movie stars, TV personalities, comedians and singers in Korea have started a church and they are openly sharing their Christian faith before the people. Numberless such teams and groups have been formed to share their faith with their colleagues in the same professional field. Doctors, lawyers, businessmen and others have started their own groups. Small Bible study groups are springing up in offices, homes, campuses, classrooms, factories and villages.

III. lfWildfire" Church Growth in Korea

According to the latest statiestics, 6 new churches are born every day in South Korea.

In the November 7, 1978, issue of CHRISTIAN WEEKLY some church growth statistics were reported. I felt it worthy to call your attention to just one denomination.

3

The Haptong Presbyterian Denomination has established 1,200 new churches in 2 years, since January 1976 —mean- ing almost 2 churches are established each day on the average. They had 2,484 churches in January 1976 and now have 3,684. Their membership has almost doubled over this period of time, from 680,000 to 1,100,000. This gi- gantic growth started with their launching of a 10,000 New Churches Planting Project. This idea and strategy came from the Korean Campus Crusade for Christ.

In the year 1972, we trained 14, 100 village school teachers and young potential Christian village leaders from 11,200 villages. These trained workers started Sunday school and cell groups. It was so successful that 17 groups grew into self-supporting churches in the first year.

The Full Gospel Central Church in Seoul which has more than 70,000 members with 5,000 home cell groups is another excellent example of rapid church growth. This local church has grown 531.9% from 7,750 members in 1967 to 70,000 in 1978. Rev. Cho Yong-Gi trains his lay people to witness to others. Prayer and support could come from either individual Christians, the church women's auxiliary, the Sunday school, etc.

So with this strategy I asked the General Secretary of the Haptong Presbyterian Denomination to invite 30 of its key denominational leaders to Onyang Hot Spring for a planning retreat. Initially, they were not interested. It is an idea of spiritual adoption and they were not quite prepared. Upon my explanation, they decided to launch the 10,000 New Churches Planting Project that night and to obtain a full-time staff for that project.

Many church denominations have adopted this Project,

4

some planning for 5,000 new churches and some 10,000.

IV. Korean Army Revival

Some years ago there was a regiment in charge of the Demilitarised Zone area. This regiment, constantly plagued by accidents, was called the "accident regiment." The commander preformed all kinds of superstitious religious rites and rituals, offering pigs and oxen to appease the spirits, but things got worse. The commander was replaced, but the situation never changed. Finally a Christian colonel was appointed commander. Upon arrival, he had all commanding officers under him worship God, pray, preach and listen to the Word of God. He did likewise for all the soldiers. Then the accidents began to decrease and the regiment was renamed the "Joshua Regiment."

This story was reported to Gen. Han Sin, the supreme commander, a Buddhist, desperately looking for ideological and spiritual armament as a fighting force against the com- munists. He started a compaign called "Religionization Move- ment of the Korea Army. " All soldiers were recommended to adopt any one of these religions — Buddhism, Catholicism, or Protestantism. Most of the soldiers chose to be Protestants. Since then, the accident ratio dropped by 24%. Sixty percent of the Korean army has become Christians. One third of them are discharged from the army every year.

Now it has been clearly recognized among Korean leaders that Christ is the best force to defeat Karl Marx. Korea is in political crisis. Militant communists are right across the 38th Parallel in North Korea. We are struggling for survial. On the other hand, the crisis is a challenge and opportunity — an opportunity for Christians. In the midst of insecurity, the

5

Holy Spirit drives Koreans to Christ. Korean people are a communist-immunized antibody and Christ-infected body.

Five thousands pastors have been commissioned by the army to preach to the 2, 700,000 reserve army once each week. Every district police station invites pastors to preach to their police force once a week. For the past few years, there has been more demand to hold prayer breakfasts. We hold an annual national prayer breakfast attended by approximately 600 leaders — national, government congressional, educational, business, military, and diplomatic corp. The idea is to allow 300 Christian leaders to have an opportunity to make contact with 300 top national secular leaders in a specially warm atmosphere. People are open and often feel sorry they cannot say they are Christians when asked about their faith. The Korea spiritual climate is ripe and hungry for Jesus Christ.

Top leaders including presidents of universities, gover- nors, congressmen, cabinet members, etc, have several Christians assigned to pray for them.

V. Church Growth Statistics

In July 1974, one month before Explo'74, 1,000 students were sent randomly out to 1,000 churches in various cities in Korea and 1,000 church bulletins were collected.

One year later after Explo'74, in July 1975, another 1,000 bulletins were collected and the results show a 33% increase in church attendance and a 64% increase in church offerings. This means the Korean church increased by one million people one year after Explo'74.

The Christian population in 1974 was 3 million; and 4 years later in 1978 it grew to 7 million. This means that Christians were added to the Korean church at an average rate of 1 million per year.

4

some planning for 5,000 new churches and some 10,000.

IV. Korean Army Revival

Some years ago there was a regiment in charge of the Demilitarised Zone area. This regiment, constantly plagued by accidents, was called the "accident regiment." The commander preformed all kinds of superstitious religious rites and rituals, offering pigs and oxen to appease the spirits, but things got worse. The commander was replaced, but the situation never changed. Finally a Christian colonel was appointed commander. Upon arrival, he had all commanding officers under him worship God, pray, preach and listen to the Word of God. He did likewise for all the soldiers. Then the accidents began to decrease and the regiment was renamed the "Joshua Regiment."

This story was reported to Gen. Han Sin, the supreme commander, a Buddhist, desperately looking for ideological and spiritual armament as a fighting force against the com- munists. He started a compaign called "Religionization Move- ment of the Korea Army. " All soldiers were recommended to adopt any one of these religions- -Buddhism, Catholicism, or Protestantism. Most of the soldiers chose to be Protestants. Since then, the accident ratio dropped by 24%. Sixty percent of the Korean army has become Christians. One third of them are discharged from the army every year.

Now it has been clearly recognized among Korean leaders that Christ is the best force to defeat Karl Marx. Korea is in political crisis. Militant communists are right across the 38th Parallel in North Korea. We are struggling for survial. On the other hand, the crisis is a challenge and opportunity — an opportunity for Christians. In the midst of insecurity, the

5

Holy Spirit drives Koreans to Christ. Korean people are a communist-immunized antibody and Christ-infected body.

Five thousands pastors have been commissioned by the army to preach to the 2, 700,000 reserve army once each week. Every district police station invites pastors to preach to their police force once a week. For the past few years, there has been more demand to hold prayer breakfasts. We hold an annual national prayer breakfast attended by approximately 600 leaders — national, government congressional, educational, business, military, and diplomatic corp. The idea is to allow 300 Christian leaders to have an opportunity to make contact with 300 top national secular leaders in a specially warm atmosphere. People are open and often feel sorry they cannot say they are Christians when asked about their faith. The Korea spiritual climate is ripe and hungry for Jesus Christ.

Top leaders including presidents of universities, gover- nors, congressmen, cabinet members, etc, have several Christians assigned to pray for them.

V. Church Growth Statistics

In July 1974, one month before Explo'74, 1,000 students were sent randomly out to 1,000 churches in various cities in Korea and 1,000 church bulletins were collected.

One year later after Explo'74, in July 1975, another 1,000 bulletins were collected and the results show a 33% increase in church attendance and a 64% increase in church offerings. This means the Korean church increased by one million people one year after Explo'74.

The Christian population in 1974 was 3 million; and 4 years later in 1978 it grew to 7 million. This means that Christians were added to the Korean church at an average rate of 1 million per year.

6

From 1945 (World War II) to 1973, the average annual church growth rate was 6 to 12%. But between 1974 and 1975, there was a 33% increase. Training makes the difference! The Billy Graham Association and many other Christian organisations contributed significantly to this growth. How- ever, training was clearly the key.

Six years ago in 1972, Soong Hee Methodist Church in Inchan City pastored by Rev. Lee Ho Moon, had 250 adults in its congregation prior to receiving this training. Six years later, the congregation grew to 3,800 adults(or 8,000 includ- ing children. ) Rev. Lee testifies that this growth is due to the training that his congregation received. Many churches in Korea have had this experience. Let us give God all the glory and praise for what He has done.

VI. Spiritual Readiness and Openness

The following are the key reasons for the spiritual readi- ness and openness we observe in Korea today:

1. Prayer- Every movement of God down through history has been preceded by prayer. Almost every Korean church holds early morning pre-dawn prayer meetings and Wednesday night prayer meetings which are solidly attended. The Korean church is a praying church. In Lev. 6:13, God's Word says, "The fire must be kept burning continuously on the altar; it is not to go out. " This has motivated many Christians to pray and fast. Therefore, the Korean church fire of prayer has been kept burning. One the mountain tops, cities, and caves you can see thousands of Christians praying for their nation. During Explo'74, 500,000 Christians prayed all night for their nation.

7

2. Enthusiasm, Commitment and Dedication

Without enthusiasm, nothing happens. The Holy Spirit cannot use lazy Christians.

God's 100% and man's 100% must go together God's best and man's best must go together .

God ' s burning heart and man's responding to God's burning must go together.

Communism has 4 totals -

1) total acceptance

2) total commitment

3) total discipline

4) total action

The least communist member or beginner denounces all his personal property. Christians need these totals in their relationship with God.

Korean Christians passed the test of these totals: -

a) They pray with enthusiasm

b) They witness with enthusiasm

c) They attend church meetings with enthusiasm

d) They give sacrificial financial support with enthusiasm.

According to the Nevius Indigenous Principles of Method of Missions, the Korean church has systematically preached tithing to Christians to support the church and consequently many Christians practice tithing.

For example, Rev. Kim Ik Do was a very well known Korean evangelist whom we call the "Billy Graham of Korea." When he preached in an evangelistic campaign, the people were so moved and blessed by the Holy Spirit that they gave just what they had. At one time when the offering was collected he

6

From 1945 (World War II) to 1973, the average annual church growth rate was 6 to 12%. But between 1974 and 1975, there was a 33% increase. Training makes the difference ! The Billy Graham Association and many other Christian organisations contributed significantly to this growth. How- ever, training was clearly the key.

Six years ago in 1972, Soong Hee Methodist Church in Inchan City pastored by Rev. Lee Ho Moon, had 250 adults in its congregation prior to receiving this training. Six years later, the congregation grew to 3,800 adults(or 8,000 includ- ing children. ) Rev. Lee testifies that this growth is due to the training that his congregation received. Many churches in Korea have had this experience. Let us give God all the glory and praise for what He has done.

VI. Spiritual Readiness and Openness

The following are the key reasons for the spiritual readi- ness and openness we observe in Korea today:

1. Prayer - Every movement of God down through history has been preceded by prayer. Almost every Korean church holds early morning pre-dawn prayer meetings and Wednesday night prayer meetings which are solidly attended. The Korean church is a praying church. In Lev. 6:13, God’s Word says, "The fire must be kept burning continuously on the altar; it is not to go out. " This has motivated many Christians to pray and fast. Therefore, the Korean church fire of prayer has been kept burning. One the mountain tops, cities, and caves you can see thousands of Christians praying for their nation. During Explo'74, 500,000 Christians prayed all night for their nation.

7

2. Enthusiasm, Commitment and Dedication

Without enthusiasm, nothing happens. The Holy Spirit cannot use lazy Christians.

God’s 100% and man's 100% must go together God's best and man's best must go together .

God ' s burning heart and man's responding to God's burning must go together.

Communism has 4 totals -

1) total acceptance

2) total commitment

3) total discipline

4) total action

The least communist member or beginner denounces all his personal property. Christians need these totals in their relationship with God.

Korean Christians passed the test of these totals: -

a) They pray with enthusiasm

b) They witness with enthusiasm

c) They attend church meetings with enthusiasm

d) They give sacrificial financial support with enthusiasm.

According to the Nevius Indigenous Principles of Method of Missions, the Korean church has systematically preached tithing to Christians to support the church and consequently many Christians practice tithing.

For example, Rev. Kim Ik Do was a very well known Korean evangelist whom we call the "Billy Graham of Korea." When he preached in an evangelistic campaign, the people were so moved and blessed by the Holy Spirit that they gave just what they had. At one time when the offering was collected he

Dr. Joon Gon Kim and the Korean CCC Building (17 stories)

One of the lay training sessions for "Korea for Christ" evangelism.

Full Gospel Central Church in Seoul has 70, 000 members and5,000 cell groups. The 10,000-seat sanctuary holds 4 services every Sunday morning.

Dr. Joon Gon Kim and the Korean CCC Building (17 stories)

One of the lay training sessions for "Korea for Christ" evangelism Full Gospel Central Church in Seoul has 70, 000 members and 5, 000 cell groups. The 10,000-seat sanctuary holds 4 services every

Sunday morning.

10

was surprised to find many personal items in the offering boxes.

There were 200 finger rings, 22 silver and gold watches,

200 silver ladies' hairpins, and $17,000 in cash. Other Chris- tians did not have so much to give so they brought their grains and clothes to the Church to support the work of Christ. With the offerings 4 Christian evangelists were able to be supported for one year. This is the kind of emphasis the Korean church gave to the Christian to support the work of the church.

When they plan to build a church, many Korean Christians sell their houses, land and sometimes their blood (for hospital use) — they sacrifice with enthusiasm.

We need to be action-oriented and not talk-oriented. For example, the members of the Korean Unification Church, a heretical group, w^re prepared to talk to 100 men to win 1 convert. Insurance companies are prepared to talk to 20 men to win one client. Are we Christians totally enthusiastic, com- mitted and dedicated to our Lord Jesus Christ and His cause?

3. Missionary Vision

I gathered through reports that at least 527 churches are presently planning and praying to send foreign missionaries overseas from Korea in the near future.

At a recent conference last year, 270 students committed their lives for full time service at a Leadership Training Insti- tute alone. A few weeks ago, the Young Nak Presbyterian Church, pastored by Dr. Cho-Choon Park, had a 4-day world mission rally. On the last night, about 6,000 to 7,000 young people stood up, committing themselves to support, pray or become missionaries overseas.

The Asian Missions Association (AMA) is planning to send 200 Korean missionaries overseas in the coming years.

4. Lay Training

Training is the next major factor responsible for the Korean spiritual readiness and openness. It is also responsi- ble for enthusiasm and revival all over the nation. Individual churches and denominations are holding their own discipleship training programs.

EXPLO'74 held in August 1974 had two purposes : a) Evangelism, andb) Discipleship training (which concentrates on how to effectively share our faith with others and how to appropriate the fullness of the Holy Spirit. ) Three hundred twenty thousand people received this training at Explo'74.

Prior to EXPLO'74, 300, 000 people had already received this training. Therefore a total of at least 620, 000 Chris- tians were trained in evangelism and discipleship by August 1974.

5. Training of Full Time Workers

Korea is the only country in Asia where there is a mass production of full time Christian workers. There are 169 theological schools and 39 Bible schools with more than 8,000 students.

The General Assembly Presbyterian Seminary (Haptong) in Seoul has 1,200 students, 50% of whom are college grad- uates. In February 1978, 252 students graduated from this seminary and most them have gone into full-time Christian ministry. The Ministry of Education announced that the 23 major theological schools in the country alone are producing some 500 graduates annually. Most of them are going into full-time Christian service.

10

was surprised to find many personal items in the offering boxes.

There were 200 finger rings, 22 silver and gold watches,

200 silver ladies' hairpins, and $17,000 in cash. Other Chris- tians did not have so much to give so they brought their grains and clothes to the Church to support the work of Christ. With the offerings 4 Christian evangelists were able to be supported for one year. This is the kind of emphasis the Korean church gave to the Christian to support the work of the church.

When they plan to build a church, many Korean Christians sell their houses, land and sometimes their blood (for hospital use) — they sacrifice with enthusiasm.

We need to be action-oriented and not talk-oriented. For example, the members of the Korean Unification Church, a heretical group, w^re prepared to talk to 100 men to v/in 1 convert. Insurance companies are prepared to talk to 20 men to win one client. Are we Christians totally enthusiastic, com- mitted and dedicated to our Lord Jesus Christ and His cause?

3. Missionary Vision

I gathered through reports that at least 527 churches are presently planning and praying to send foreign missionaries overseas from Korea in the near future.

At a recent conference last year, 270 students committed their lives for full time service at a Leadership Training Insti- tute alone. A few weeks ago, the Young Nak Presbyterian Church, pastored by Dr. Cho-Choon Park, had a 4-day world mission rally. On the last night, about 6,000 to 7,000 young people stood up, committing themselves to support, pray or become missionaries overseas.

The Asian Missions Association (AMA) is planning to send 200 Korean missionaries overseas in the coming years.

11

4. Lay Training

Training is the next major factor responsible for the Korean spiritual readiness and openness. It is also responsi- ble for enthusiasm and revival all over the nation. Individual churches and denominations are holding their own discipleship training programs.

EXPLO'74 held in August 1974 had two purposes : a) Evangelism, andb) Discipleship training (which concentrates on how to effectively share our faith with others and how to appropriate the fullness of the Holy Spirit. ) Three hundred twenty thousand people received this training at Explo'74.

Prior to EXPLO'74, 300, 000 people had already received this training. Therefore a total of at least 620, 000 Chris- tians were trained in evangelism and discipleship by August 1974.

5. Training of Full Time Workers

Korea is the only country in Asia where there is a mass production of full time Christian workers. There are 169 theological schools and 39 Bible schools with more than 8,000 students.

The General Assembly Presbyterian Seminary (Haptong) in Seoul has 1,200 students, 50% of whom are college grad- uates. In February 1978, 252 students graduated from this seminary and most them have gone into full-time Christian ministry. The Ministry of Education announced that the 23 major theological schools in the country alone are producing some 500 graduates annually. Most of them are going into full-time Christian service.

12

Conclusion

It has been our prayer and conviction that it is only a matter of time before the Korean nation becomes a symbolic Christian nation, uniquely used of God to spread His Kingdom around the world. To God be the glory!

He gave some, apostles; and some, prophets; and some evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ:

Ephesians 4:11-13

This report was originally presented at one of the plenary evening meetings of the Asian Leaders Conference on Evange- lism (ALCOE) in Singapore November 1-10, 1978. This revised edition is printed with the kind permission of Dr. Kim and ALCOE.

About the Author

Rev. Joon Gon Kim, Director of the Campus Crusade for Christ in Korea and one of the renowned Korean church leaders, organized Explo '74 in Seoul August 1974 to train thousands of lay leaders to witness for Christ.

PRICE: One copy, 40 cents (U.S.)

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Renowned Yong Nak Presbyterian Church in Seoul Pastors Drs. Han Kyung Chik( Emeritus) . Park Cho-Joon

The General Assembly Presbyterian Seminary in Seoul has 1,200 students, 50% of whom are college graduates.

A class room lecture in this seminary.

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The First Seven Presbyterian Ministers, Ordained 1907.

Pang Ki Chang, S oh Kyung Jo, Yang Chun Paik,

Han Suk Chin, Yi Kui Poong, Kil Sun Chu, Song Nin Suh,

Breif History of the Presbyterian Church of Korea

The first resident Protestant missionaries came to Korea, Dr. Horace N. Allen M. D., who arrived Sept. 20, 1884, The Rev. and Mrs. H. G. Underwoods who arrived April 5, 1885, were sent by the Presbyterian Church in the U. S.A.The following Febru- ary, Dr, Allen opened the first modern hospital, fore-runner of the present- Severance Hospital.

During the next few years, the Australian Presbyterian Mi- ssion began work in the southeast Pusan area; the Southern Presbyterian Mission in the Southwestern provinces; the Canadian Presbyterian Mission in the northeastern provinces. In 1893, a Presbyterian council was formed to coordinate the work of these Missions and to work toward the formation of one single Presbyterian Church for Korea.

In 1901, Korean members joined this Council. This same year, the first Presbyterian Seminary was begun in Pyongyang, with two students, both elders serving as lay-pastors of chur- ches. In 1907, the first seven gradrates of this seminary were ordained and the Korean Presbyterian Church was organized, with one Presbytery and 7 sub-presbyteries. The organizing meeting was attended by 40 delegate elders and 38 missionaries.

In 1912, the General Assembly of the Korean Presbyterian Church was formed, with 221 commissioners, including 52 Kore- an ministers, 125 elders and 44 missionaries.

In 1938, the Presbyterian seminary was closed under the pressure of the Japanese government, due to the problem of Shinto Shrine worship.

In 1944, during World War U , the Japanese government compelled all denominational Churches to reorganize into a single

“Japanese Christian Church in Korea”. With Liberation from Japan, in 1945, this was disbanded and the denominations were reorganized as before.

In 1969, the Central Department of Cooperative Work, w- hich had been functioning for some years, was reorganized under the present Mutual Agreement as the General Assembly Committee on Cooperation, relating the work of the three Presbyterian Missions to the General Assembly.

The Presbyterian Church has continued to grow, in spite of the severe pressures during the years under Japan, and the persecutions of the Communists and the invasion from the north at the time of the Korea War. Later, there were divisions

within the Church itself. Nevertheless, in spite of these obst- acles, the Church continues to grow and progress, year by year. We are grateful to our Lord for His constant rich bles- sings and grace.

Present Situation of Korea

Economy

Korea has made remarkable progress in the development of her economy through the first and second Five Year Plans. But the major emphasis in these plans has fallen on the capital city, Secoul, and a few leading cities, in industrial programs. More than 70 % of the nation’s rural communities have been left undeveloped, untouched and retarded. This has led to a great contrast between the few rich, as against the low income of laboerers. This unbalanced economy has created many social problems and has led to crime.

The Korean Government is now making a major effort in a new national policy called "Sae Ma-Ul” or New Village move- ment. This is part of the third Five-Year Plan, with great zeal, a large national budget and energy, aiming to help rural communities to bring their life up to a better level by becoming self-supporting and self-reliant through cooperation. The Chris- tian Church is willing to cooperate and to participate in this movement, to attain the national goals.

Politics

The people of Korea are seeking honestly to develop the national economy and a self-supporting policy and steady prog- ress has been made, though somewhat slowly. There are several factors which impede this growth, such as separation of land, sudden changes in the international situation, and the threat of the North Korean Communists. We belive and trust that true dem- ocracy will finally win out.

Education

The Korean Government is attempting to improve the edu- cational system and to improve its educational goals. Recently,

the Government has set up a compulsory and free Junior High School system, but this plan still reqoires further study and improvement. The Church wishes the Government to set up firm, ideal goals for education, including decentralization of ed- ucational facilities and systems from the major cites, to give an equal opportunity for schooling, and to avoid harsh competition and a proper operation at each educational level, in order to minimize school expenses.

Social

In spite of the efforts of the Government, corruption and social injustice are creeping into every corner of society. Moral decay is evident, money-power prevails and unemployment is increasing, while crime spreads. In this social situation, the Church has a greater role to play than at any time in our history.

The Unification of Korea

The Unification of Korea is our dream and the ultimate goal of our nation, not by military power but by the love of Christ and in a peaceful manner.

We have no great expectations from the meetings of the Red Cross delegates from South and North Korea, because there is no indication of any real effort to work for the reunion of separated families in the two parts of the country. Still, we must continue our efforts and hope to achive the goal.

Statistic of the Church

Year	No. of Church	Member of Church	No of M
1965	2, 133	263, 421	972
1967	2, 248	315, 904	1,045
1969	2, 293	460, 530	1,204
1971	2, 348	532, 020	1,303

Church related organizations

Ornanization Numbers No. of Students

Seminary 1

Local Seminary 6

College ( University ) 3

Laymen’s Training Cent. 15 High Schools 24

Junior High S. 26

Hospital 7

216(Craduate school 25)

450 3, 460 962

59, 672 (Senior High Schools)

60, 677 958 beds

The Sister Churches related to our church

United Presbyterian Mission Southern Presbyterian Mission Australian Presbyterian Mission

We have been wo rking closely with the above mission bodies during 1965-1969 in the Central Department of Cooperative Work

1970-1973 as the General Assembly Committee on

Cooperation

and for future works some sort of agreement must be made.

International Organizations related to our Church

1. The World Council of the Churches

2. East Asia Christian Conference

3. The United Church of Christ in Japan.

4. World Alliance of Reformed Churches

Jhe Works of the General Assembly0

I . Department of Evangelism A. Home Mission

a. The Department of Evangelism has two sub-divisions : Home and Foreign Missions. We are very happy about the steady progress and growth of our Church. We have attained 80% of the great revival goal set up in 1955, where the General Assembly decided to establish a church in each "myon" (township), which called for 100 new churches each year.

b. Urban and Industrial Evangelism

Urbanization is taking place in the big cities in Korea, also. Factories are growing in numbers and size. Co- mmit tes on Industrial Evangelism have been formed in over 13 major cities and field workers have been sent to work with laborers and with factory employers.

c. Nationa-wide Crusades

We have trained ministers to lead nation-wide cru- sades in over 28 major cities, with different programs and methods, and the results have been exeellent. This work is continuing.

d. Missions for North Korea

We are not neglecting our mission to North Korea. By msans of radio broadcasting and literature, we are endeavoring to make contact with North Korea for the Gospel.

e. The Chaplains Work

The Army Chaplains Corp was established during the Korean War. It has grown steadily and now the Korean Christian Church has been sending 380 Chaplains to the ROK Forces. The result of the Chaplains work has been excellent and the door is opened wide for ev- angelist work. One of the remarkable resvlts was seen in the mass services of Bapstim, which was held on 25 th of April 1972 at the 20th Infantry Division. 3398 active

soldierss and 75 officers received baptism at the same time. Those in the armed forces who reported themse- lves as Christians were 15%, ten years ago. Today, it is 25%. The chaplains have done good work.

f. Police Missions

We have no official system of police evanglism, but we have many active police evangelistic workers working out of police headquarters and stations.

B. Foreign Missions

For foreign mission work began in 1912, when the first General Assembly sent three men to work in China. This was suspended in 1957 because of the Communist situation in China. Now there are fourteen missionary families wo- rking in Thailand, Taiwan, Vietnam, Mexico, Brazil, Ethiopia, Indonesia and Japan. Once, we received the saving Gospel ; now we have to give to others what we have received. It has not been easy to carry on, but we must work to carry the Good News to people around the world.

C. Future Plans

We need to train our field workers both for work at home and for work overseas. We need to forma structure for concrete financial support for chaplains and all forms of evangelism.

II. The Department of Christian Education

Under the Department of Christian Education, We have the following sub- commit tees: Children, Youth, Adults, Church Schools (i, e. church middle and high schools), Retreat Center, Bible Correspondence Course, Bible Commentary, Curriculum, Editing, and Church and Society.

The “Bible and Life" curriculum materials has been pu- blished for kindergarten and primary departments, for pupil and teachers. We are now at work on graded materials for Junior and Senior high school.

Education through publication This includes Teacher Training materials (7 kinds); Text books for Laymen (6 kinds), work Book for district meeti- ngs; books of sermons, text books-for Vacation Bible schools, Bible course text books for junior and senior high school students. 100, 000 volumes were published last year.

Education through Correspondence Courses Various activities are handled by this department, such as: Leaders Training for Christian education; Summer school for ministers and youth leaders; Lectures for lay leaders and evangelists and youth meetings and national meetings, Sunday School national Condferences and so on.

ID. Social Department

1 . Pension Plan

In 1961, the Pension Committee was formed and began

work on a pension plan. Provision has now been made for 19 retired ministers. 20 million won ($ 50, 000) Capital fund for pension work was set as a goal and a fund-raising campaign is taking place. Of this 6.5 million won($16, 650) has already been received and 3.5 million won ($8,750) is being raised through local churches and individual donors.

A request for 10 million won ($25,000) has been submitted through the Committee on Cooperation as a grant.

2.Social Justice Committee

This committee is in the process of being chosen.

IV. Rural Department

The Rural churches are very weak, economically and so- cially. The crippled national economy brings a great gap between the urban and the rural church. We have set up programs to help the rural churches to become self-supporting and self- reliant, so that they can carry on an effective rural mission to the unsaved.

This aim is being carried out as follows: a credit union program; scholarship aid program for children of rural ministe- rs and evangelists (mainly junior and senior high school students)

; ret raining programs for rural ministers and evangelists ; a church library program; publication programs.

We are aware that a change of methods is necessary, not merely giving away something but encouraging productive work and mission to bring better results.

G. A. Future Plan

Objective: Mission Church (through education and service) Duration : 15 years. (1970—1984)

The First Five-Year Plan (1970-1974)

Objective: Progressing Church

1. Strengthening Laymen’s Training

2 . " " Theological Education

3 . " " Urban Mission

4 . ” " Union Work

5 . " " Ministerial Pensions

6 . " "" Social Work

The Second Five-Year Plan (1975 — 1979)

Objective: Church for Koreans

1 . Self-supporting church for the rural community

2. Strengthening the Mass communication strategy

3 . Mission for North Korea 4 . Expedite Church unity

The Third Five-Year Plan (1980—1984)

Objective: The Korean Church for the World

1. Strengthening the world Mission (a giving church rather than a receiving church)

2. Strengthening the church movement

3. Strengthening the church education (a mature Church)

(q00

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FIFTEEN YEARS IN THE KOREA MISSION

*

By Miss ELLEN C. PARSONS Editor of Woman's Work for Woman

I.— OPPORTUNITIES.

The history of the Presbyterian Mission in Korea has been that of passing through one door of op portunity after another.

The fact that the first treaty with the Hermit Nation was secured by the United States (in 1882) opened door Number One. When that treaty was ratified, a few keen eyes — not many on this side the ocean — saw that the hour had struck to enter Korea with the gospel, and one day the cable from New York to Shanghai vibrated with the single Avoid “Corea.” Except for the efforts of two Scotchmen on the northern border, this cable- gram was the first voice from Protestant Christ- endom to molest the age-old heathenism of Korea. It \\ras destined to wake the echoes from end to end of the kingdom. The young physician who receded that message understood that he was to go, in as unobtrusive manner as possible, to the capital of Korea and try whether

Door of Opportunity No. 1.

his medical skill could keep tnn there and could open a path for the preaching missionary to fol- low Dr H. N. Allen reached Seoul, September 1884, and the U. S. Minister, Gen Foote, made him physician to the Legation. No Korean could object to that. Thus was seized the first oppor-

tUIn February, 1884, the Board of Foreign Mis- sions had, through a friend received an offer of $5 000 from the estate ot Frederick Marquand with which to found a mission in Korea, lo this sum a lady in Cleveland added 82,000, and a pas- tor in New Jersey 8200 more. But not all minds were favorable to the undertaking. It was urged that the condition in Korea was unsettled and likely to remain so for some time, it Opportunity wag a poor country. European pow- N°. 2. gpg were skirmishing off Port Hamil- ton and Yladivostock and who knew but Korea mi "lit soon be dismembered between them . Be- sides, we had missions enough on our hands. Many old stations were even now undermanned. To this view was opposed a far-sighted statesman- ship and unshakable resolution, but it was nearly three months before they carried the day and the Board formally accepted those generous gilts. Thus was founded the first Protestant mission to Korea, and the door of Opportunity Number Two swung wide open before the Presbyterian Church December 5-8 following, Seoul was distracted with an insurrection. Six Koreans were mur- dered at an official dinner-party, and a seventh, the most prominent of all, near relative of the Kin" was terribly mangled and like to die. 1 bis was Prince Min Yong lk who had been Ambas- sador to our country and went around the world 2

in the U. S. S. &. Trent 'M. Gen. and M’-.

Foote and all the Europeans fled as soon as possi-

ble from the scene of bloodshed to Chemulpo, the port. Not the American doctor. He wrote: “We couldn’t if we would and we wouldn’t if we could. I came

to do just such work. I can’t

leave these wounded people.

... We shall live in the Lega- tion with the old flag flying, and trust the kind Father to care for us.” It required

of nerve^ for°Mrs. Allen at least, to stay behind where buildings were burning and bullets now and then whizzing in the streets

Dr Allen was summoned to attend the Prince and, single-handed, withstood thirteen Korean so- called physicians who wished to pour Opportunity their black wax into the gaping No> 3. wounds They looked on m wonder- ment while he sewed them up and tied the arteries TchTnese general also looked on and had the sood sense to engage the doctor s services for twenty of his soldiers who had taken part in the riot y These surgical operations were in the mam Successful even the prince making a slow recov- er So was opened a third wide door of oppor- ery. ou r . . has since been

atS K°rea’ a''3Us of won

U.^^CTm^/^’^^alri'at^S^u^forwarded'niis-

.wS'Cr; s:ts^r„,S“is

towards a, heathen sovereign who was easily starred than the proposition for a Royal Hospital

Fo^40nndUCte?i °n p.rinclPles of Western science *> For 400 years there had been a sort of dispensary

a iTusandden ^ King’S Patronage, and, in 188.{ a thousand persons were nominally connected

£fbh Th^bnCd0rdlfDgly fed from the government crib. This body of pensioners was, of course, a

Opportunity Ioe to tae new project, and it was No. 4. evea opposed by certain Europeans foTr - as a Proselyting institution.” But by fa^ or of the lung, the hospital was established and made a source of pride to the citizens. The announcement that physicians in charge would recen e the,r salanes “from a benevolent society

Chba”rwasWw!dlh SUP.P0I;tS similar institutions in " as, " e11 received among people to whom

bSnTS- the,ancle?‘ anJ augult suzerain. Th” budding, simply a Korean house of the better

™TrhvapCOmm0 ati,lg forty heds’ was put in re-

f*' MnVSoD “ H*' ThefKfng named tbe hospital \X\LM , ’ ,House of Civilized Virtue,” Dr

G UnInVP Tf ln cJiar£e’ an(P when Rev. H April ?885’ he found it in run swing, four to six operations every mornine-

noon ”°UThfsVw ^ d;Sp®nsai7 Patients in the afterg oon. Jhis was the first institution of Western civilization established in Korea Western

Opportunity Number Five grew out of the call for a medically trained woman. Within three

(J uJy'Ts^G she had ^

ceivedSffUl i° th® Queen> and re- Opportunity

fection fr°Th ^ maDy proofs of af‘ N°* 5‘

Mlr »"

i„ as ,l”' f'T‘ >° ai™-

beefconverted througlf SRev ° d

there. (,)

tor weeks at a time among the neonle in p “I Ya.ng city though it was notPoX to foS residence and Government gave no guarantee of safety the missionary won his way^y human tnithd « oontact and ceaseless teaching of the

“could iifahte?da!)0f him alittle flock who w.°aid not bf. lauglied out of their rehgion ”

hen persecution befell and two Korean Cbris

touWthXghdbeatefv a.ndfshl,t int0 the death cell, ^ouJd not deny their faith; and when Rev

“ids hfa by th° Christians at the

Wo a 1 ],fe; attention was favorably drawn

towards a religion that made such followers.

6

(3) Emphatically, the day of opportunity was ushered in by the Japan -Chinese war. W ben the . people of Pyeng Y ang learned that the Opj^rtunity King’s palace was held by Japanese

No* 6' troops, panic seized them. The Chris- tians alone were calm, and they went boldly about the streets urging men to put their trust in God. When the Chinese army surged up to the gates of their own city, September .’94, and they were forced to fly, Christians carried their books with them in their boats, or in the loads slung upon their backs, and in all the villages whither they were scattered abroad “ they followed the method they had seen pursued and preached the gospel to every man they met.” From the spread of the truth, at this time, began the movement which has so greatly multiplied the number of believers in all that region. After the war, the gods of China dwindled in the respect of Koreans every- where. The weapons which had overthrown their former mighty patron had come from the Western world — the religion of the West could no longer bo despised.

Opportunity Number Seven -was such as per- _ , .4. tains only to a young mission, un-

^portumties jiampere(j precedent and ruts — ino. /, Wo. e. t^e chance to strike out on new lines and in modern methods. Well has this been availed of.

The Korea Mission holds in its hand to-day the greatest of all its opportunities. Now is the time of outpouring of the Spirit of God and the con- tagion of Christianity new-born. The first Lord’s Supper was celebrated Christmas Day, 1887, in Mr. Underwood’s house at Seoul. About that time “seven baptized Christians” were present at

a service. Last year 841 communicants were re- ceived to the churches.

The word “church ” in the Korea Mission means — not a complete organization with pastor and eldership, but a little congregation of baptized be- lievers corresponding to the ecclaesia of the first Christian centuries. Of such “churches,” all self- supporting, there are 258 at the opening of 1900.

It is because our brethren in Korea realize their opportunity that they are spending themselves and being spent so fast, yet so joyfully, in weary- ing journeys, in exhausting examinations of cate- chumens and candidates for baptism. They know the joy of harvest, and it nerves them to strenu- ous tasks.

Here we may profitably stop to suggest what different results would have followed a failure to seize, in turn, any one of the opportunities named. Can those early givers cease to be grate- ful that they gave at the start ? Those who put their shoulders under the infant mission and guided and pushed her to her feet may have had their burdens and disappointments, but how rich their reward to-day !

We may notice, also, that some personal in- strumentalities which in the beginning were much counted on did not become, after all, Lost the sources of chief blessing to Korea. .

There was Rijutei. He was exploited in letters from Japan. His picture was printed in America. He posed as another “man from Mace- donia. ” Poor Rij utei fell under bad influences and, while doubtless the means of waking up much interest in Korea, he slammed-to the door, if not of personal salvation, of opportunity to be the first Korean apostle. Diplomacy was in the lead once.

It still has its sphere, but it was not that way the chief blessing came. Medical skill was lor a time all-powerful. It will always take its own honor- able place, but it was not through miracles of sur- gery that the wicked forsook his way. It is the simple, unbaited Gospel of Jesus, proclaimed per- sistently, fearlessly, broadcast; taught and lived, in love and faith and devotion ; that has brought showers of blessing to the parched valleys of Korea.

The church must heed the lessons of the past fifteen years and buy up her present opportunity. So far from this favored mission transcending the need of the prayers of God’s people, it is the very hour to cry mightily to Him that the harvest may fully ripen, till the little one has become a thousand and all Korea is the Lord's. This is the very time to support and encourage our brethren in every way. It is the last time in the world to be niggardly with the Korea Mission.

IL— RESULTS.

When the Mission to Korea was founded, the law of the country which decreed death to Chris- tians had not been repealed, and the man was liv- ing, and by a sudden revolution might be placed on the throno, who only eighteen years before had put 20,000 Roman Catholics to death. On the other hand, one important fact was highly favorable to the introduction of Christianity. The reigning dynasty had withdrawn support to Bud- dhism. There was no intrenched literary religion.

Hearts were swept bare, and when a warm, living message came to them it would be "welcomed.

Progress during the early j’ears was sufficient to encourage — was remarkable compared with first fruits in some missions — but it was slow compared with what followed later. While it was believed that more than two hundred men around Seoul had read Mr. Ross’ translation of the Bible or been instructed by his men ; while it was known that some of them were secretly praying to the true God, they did not show themselves openly. They were afraid of ridicule and opposition. Those who came to catechumen class First were marked men, and every effort was BelieVers made to tempt them to return to sinful habits which the “ Jesus doctrine ” men had for- saken. Mr. Underwood baptized the first Korean in July 188G. This man had read Chinese books opposing Christianity, and thereby his curiosit}' had been awakened to hear the other side. Those who first identified themselves with the Gospel of Christ were warned that they might lose their lives for it, and one man answered : “ Though my King cut off my head for obeying my God, I shall be all right.” In June ’87, the total baptisms were nine ; the next year they included • five women. When, in December ’91, twenty-three Koreans partook of the Lord’s Supper, it "was the largest number that had communed together at one time. For those early confessors were not always to be counted upon. Some of them were baptized where the itinerating missionary had found them, at points far distant from the capital. Some of them were never seen after their baptism.

The first Protestant church in the kingdom was organized at Seoul, September, ’87. It has now

9

e .vjMindfiil into ninety - n in e self- supportin g churches, three of them in the city and the rest in the country surrounding Seoul. In ibr 7,Qm connection with Seoul Station, the

1887-1900. g0spei is preached regularly at, 105 places. The communicants are 1,200, the adher- ents 2,800.

OUR FELLOW CHRISTIANS IN SEOUL,

Growth in the North has been even more re- markable. Pyeng Yang was not, made a per- manent station until 1894. Up to that time, mis- sionary seed-sowing and oversight wero accom- plished only by means of long, rough journeys, attended with such accommodations of food and

lodging as Korean houses afford ; by holding temporary classes and by way- side instruction, or more for- D ve x?pme°l °f

mal preaching, wherever men yeng ang ^tatIon' would listen. The following outline indicates the rate of advance in this section :

Sept., 1890.

Mar., 1891.

1893.

1895.

1896.

1897.

1898.

1899.

3 baptized men in Pyeng Yang city. 3 re ported believers ; no regular meetings, no leadership.

20 30 Christians found in Eui Ju, a provincial town.

Church organized

20 church members in the city ; 73 baptized persons in Pyeng An province; 4 church buildings, wholly or partially completed.

150 added to the church; 22 preaching places.

377 church members, 1,723 catechumens, 69 preaching places, 14 new church buildings provided by Koreans.

697 added to the church ; total members in this field. 1,050; .self-supporting churches, 121; enrolled catechumens. 3,440; new church buildings, 44; Korean contribu tions, 81,438 (gold).

Church members, 1.882; self-supporting churches, 153; adherents, 7,433; total church buildings. 94, of which 38 were erected during the year, for which the people contributed 3,781.92 yen.

Fusan, a commercial town on the southeast const, was occupied in 1891 and, four years later, missionary effort had pushed inland, one hundred miles from this point, to Taiku. The latter is a city of above 00,000 people, the capital of the rich Kyeng Sang province. This southern field has been the least adequately manned of all, and is practically undeveloped.

Missionaries were located in Gensan, on the northeast coast, in ’92, but in 1899 were with-

n

The Medical Arm, Schools, Literature.

drawn, the Canadian Mission having come in with sufficient force to provide for that section.

Preaching the Word and building up the Church has been the primary aim in Korea. All else is secondary. This purpose has, however, had a strong backing, from the first, in the medical de- partment. In the year ’S5-’80 Dr. Allen and Dr.

John Heron (who succeeded Dr. Allen as physician of the hospi- tal and to the King) had, be- tween them, 11,000 patients. Dr. Lillias Horton (Mrs. Underwood) succeeded Miss Ellers as phy- sician to the Queen in ’88. In 1899, 25,000 patients were treated at three centers, Seoul, Fusan and Pyeng Yang. The latter hospital re- ported three hundred important surgical opera- tions. Fourteen physicians, six of them women, have joined the mission, and the only ones of its membership who have thus far laid down their lives for Korea were on the medical staff : Dr. Heron, Dr. Hugh Brown and Miss Jacobson, nurse.

Schools are, mostly, in the elementary stage and supported by Koreans. There is a small boarding- school for girls at Seoul, and “the nucleus of an academy ” for boys at Pyeng Yang. The demand for education is coming.

Literary work has not been neglected. Messrs. Underwood and Gale are on the committee for Bible translation, which is composed of five repre- sentatives from four missions. The entire New Tes- tament in Korean is just going through the press in Japan. Language helps have been prepared by several members of the mission and Mr. Gale’s great Dictionary was printed in ’90. A Hymn- book, various helps to Christian training, some

school text-books, Sunday-school lesson sheets, and a ten-page family newspaper, published weekly, indicate the industry of the mission.

m— METHOD OF THE MISSION.

The Presbyterian Church has never before come to the place where it was so called to stand still and see the glory of the Lord pass by as on the field of its Korea Mission. In none of its other missions, furnished with equally devoted men and women, has there been a growth at once so rapid and so consistent. What is the secret of it ?

It has not been owing to any popular move- ment. No wave of enthusiasm for Christianity or Western civilization has swept over the land. Obstacles are as definite and apparent in Korea as anywhere else. Oriental vices are as stalwart, the rottenness of human nature is as real. The fear of spirits is prevalent, resort to .

sorcery is common. Ancestral sacri- r . fices are imbedded in the social foun- aru y*

dations, and Oriental social customs hold the peo- ple in bondage. Acceptance of Christianity is to a great extent the loss of worldly gain. Add to this, ignorance. Many Koreans hearing wiih the ear have believed, but they could not read the Bible for themselves. “ As we were leaving, one of the women, referring to their ignorance, said, ‘Your leaving us thus is as if a mother should leave her nursing child.’ These Christians beg for some one to teach them.” “ A women sixtj'- eight years old said : ‘ I learned a sentence from Mrs. Han and forgot it; forgot again, asked about

it day before yesterday and again yesterday, and now I have forgotten it. ’ ”

Finally, persecution has been the rule. Of the year just closed the same report is given as in all preceding years: “No field of work has been re- ported without mention, in one way or another, of persecution ; but in the midst of it the Christians have been given grace to receive it, not in a spirit of resentment, but in a spirit of love and rejoic- ing.”

The method which Dr. Nevius pursued in China, and which has been generally called by his name, is the method of the Korea Mission. First, itineration — then more itineration — constant itineration; hand-picking; believers in a given neighborhood associated into a “ group,” with one of their own number appointed “leader”; all statedly studying the Scriptures and worshiping . together ; groups sifted and the Christians Trained catechumen class developed ; to Responsibi y. baptism, after long instruction and probation ; the Church kept simple, self-sup- port introduced at the start, as little machiner, as possible. There is no Presbytery in Korea, yet. This system has developed a great sense of re- sponsibility for the gospel in Korean Christians. They regard themselves as individually called to communicate the truth they hold. They volun- tarily preach from house to house in their villages. Thousands of portions of Scripture and tracts have been voluntarily sold by men traveling about the country on their own business. There is a cheerful, devoted body of unpaid workers, like a man whom Mr. Speer saw, who came in to report upon his visit to “thirty-one congregations.”

Last spring two Pyeng Yang women, returning

14

Workers Without Pay.

“with radiant faces” from a preaching trip, with- out stopping to take food or rest, hastened to re- port to Mrs. Moffett. “One said that along the way they often had many insulting things to bear when they were known as Christians, but she smiled and added : ‘ That does not make any differ-

ence when it is for Jesus’ sake, and when we can bring home such things as these,’ — and she handed me some spirit garments and a little brass implement given up by a sorceress, who had ceased using in- cantations to demons and now knows the true God.”

Dr. Georgiana Whiting mentions a dish seller, “ a woman filled with the Spirit, who has preached wherever she has gone selling dishes, and not a few have believed through her word.”

“Last winter,” writes Mr. Moffett, “nearly a score of the men (of one church in Suk Chun County) went two by two into the unevangelized section, north and east, selling books and preach- ing, and from this new groups have developed in three counties. Six years ago, when passing through An Ju, I talked with an old man and left with him a copy of the Gospel of Mark. For six years he has been reading and re-reading it, and, this year, hearing of a church at Sun Tol, five miles from his village, he came there for further instructions. When I visited the church, he, with six others from his neighborhood, came to be received as catechumens — one of several such instances met this year.” (1809).

A missionary writes: “It is the evangelistic spirit fostered in the training classes which, car- ried back into all the country churches, has led to the formation of new groups of believers. The

spread of Christianity is due almost wholly to spontaneous evangelistic efforts of Korean Christians. The church is growing up indigen- ous, self-supporting, self-propagating, and bids fair to cover the land.”

IV.— CHARACTER OF THE CHURCH IN KOREA.

(FROM REPORTS OF 1899.)

Miss Wambold writes: “ At Tang Chin the last resident of the village became a believer, so the entire little settlement is Christian. The people all came out to meet me, and I felt exactly as if I were going home. They were so kind and gentle it seemed as if I were not in a heathen country at all.”

Mr Gifford mentions Mr. Yi, who, in the midst of trouble, took to drinking, “and soon had his wife presiding over the wine bottle in a saloon. He was dealt with, and at the time of my last visit there was a marked change. lie was then ferryman on a poor little boat, where, at low tide, he had to wade across a wide mud llat, carrying passengers on his back ; the contrast between the former easy inactivity and the heavy work and wading in ice-water in February, called forth praise to God for the Christian hero who, in Christ’s strength, had put away his former sinful occupation.”

Mrs. Underwood says: “One candidate for baptism, an ignorant old woman, was asked where Jesus dwelt: ‘With me at my house.’

16

She was then asked if He dwelt only at her house. She answered, ‘ Oh, I am an ignorant old woman, I don’t know ; but I know that He is at my house.’ ”

Mr. Baird asked “ the humble earnest people of Nong Kang ” if they could afford to take time, as

TI1E SARANO , OR RECEPTION ROOM, AT TAIKl'.

they are very poor, to meet and study. They answered feelingly : ‘ Oh, teacher, you have come 30,000 li to teach us, shall we not take some trouble to learn God’s word ? ’ ”

Rev. Graham Lee: “Last Sunday (August 20, 1899) we had communion service in Pyeng Yang Church, and fifty-nine were baptized, thirty-two women, twenty-seven men. Among those re- 17

ceived was old white-haired Pak, who is an his- toric character. When the General Sherman* grounded up here, just below the city, the police magistrate went aboard to investigate. It seems those people in charge of her, who were evidently bent on robbery, held the magistrate on board as prisoner. This Pak, then young and very strong, picked up the police magistrate in his arms, jumped into the river with him and managed to get ashore. For this brave deed he was rewarded with a small rank by the government. The old man is quite a character, and it made him very happy to be baptized.”

“ A Buddhist temple at Eui Ju has been turned into a church and the deed for the property made over to the believers. The building is a tine one and with little alteration provided a splendid room. The people have recently undergone in- tense persecution.”

Mrs. Gifford writes: “Mrs. Kim has endured constant opposition from all her relatives/or seven years. A few months ago a change began.” “Keeping Sabbath threatened bankruptcy to some (at Seoul) and they re-opened their shops on Sunday. But they repented and are now stronger. ” Rev. H. G. Underwood, D.D. : “When I was un- able to visit country churches, a deacon in Chong Dong made two trips for me, one extending over six weeks, wholly at his own expense.”

Mr. Miller says of Kok San : “When the meet- ing was thrown open, a man rose to say that it was indeed for his sins Christ died, but he broke out into weeping before he had finished, and then a wave of sorrow and sobbing swept over the whole congregation as they beheld Christ on the

•In 18C6, an armed schooner, owned by an American.

18

tree for their sins. The next day we celebrated the most impressive passover I ever attended.”

Dr. Whiting: “ One of these Christians said,

* The whole village has seen a change in me in one thing. I used to beat my children often and severely ; now that mind is entirely gone ! ’ . . .

One woman gave this testimony : ‘ When my husband became a Christian, I refused to live with him and left him. Some of the preachers coming down from Seoul told him that he could not be a Christian and retain his second wife and he sent her away. Then I believed.’ ... At Hai Ju, a woman sixty-tliree years old gave one of the clearest testimonies I ever heard. In an- swer to the question, ‘ Of what interest is Jesus to you ? ’ she replied ‘ I was just dead and He made me to live. * ”

THE STORY OF SORAI AND EVANGELIST SAW.

In the eighties the brothers Saw came from Eui Ju, in the North, to make their home at Sorai, in Whang Hai, 170 miles from the capital. They had heard the gospel from Mr. Ross, and they journeyed back to China and afterwards went to Seoul on purpose to ask more about Christ and to procure books. Everything they learned they im- parted to their neighbors, and their lives com- mended the gospel which was cn the'.r lips. From time to time the villagers received instruc- tion from a visiting missionary, several were bap- tized, and when Mr. McKenzie from Nova Scotia came, in 1893, to locate in Sorai, he found Mr. Saw Kyung Jo the accepted leader of Christian work in the district. He engaged Mr. Saw as his language teacher and lived in his house, and when he desired to pay for these and other valu-

19

able services, Mr. Saw declined to receive the money and, upon being pressed, would accept only three dollars and a halt a month as an equiv- alent for food. Mr. Saw said that he believed the gospel and wanted his neighbors to believe it, and, if he should receive money from the foreigner, he would lose his influence ; the people would laugh at him and say, “ Any of us can believe and preach, too, if we get money for it.” So Mr. Saw refused all salary, supported himself by farming and, spent his leisure lime in preaching. A church of twenty-three baptized souls was gathered out of the Sorai congregation, and doubled in the first year. A little chapel was outgrown and succeeded by a church, built entirely with Korean offerings, which was dedicated in June, ’9G, on the spot where originally the shrine of the heathen deity of the village had stood. This church now supports two Korean home missionaries. The appearance of the place was described in a letter last year:

“ Sorai is a little bit of home. The whole vil- lage of sixty houses, with two exceptions, is Chris- tian. Imagine going to a village and not having to ask the question, ‘ Are you a Christian?’ It was a great privilege to see them together for worship, from fifty to a hundred on the women’s side and as many more on the men’s side of the church.”

Saoul

Che-mul-po or pbo.

‘‘Ping" An, sometimes Pyong. Piog Yang.

Foo-san.

(Hard g) Gen-san.

We Jew.

Ta-koo or gu.

Sotj

Pronounce Seoul

Chemulpo

Pyeng An

Pyeng Yang. . .

Fusan

Gensan

Eui Ju

Taiku

Sorai

Form 705.

mb

H'i l rH p tdi

\fl 3 3 I ( l<i 57 ;

Some Startling Church Statistics

Chas. Allen Clark

r^»TATISTICS ARE not the only measure to be applied to measure the success of a Church’s work, but they are one possible unit of measurement. The following items have just been gleaned from the tables given in the “Digest of the Presby- terian Church of Korea, 1934,” with’the addi- tion in each case of the figures for 1936. The figures at ten year intervals are taken.

Total Adherents

This is the most astonishing item of all, and will be surprising even to the missionaries of the Church. The total net gain in ad- herents IN the last six years has been 75%. I will give the figures at the ten year intervals and then for each year of the last six to show that the figure for 1936 is not; a mathematical error.

1890 total adherents 150

Communicant Roll

1890 total'communicants	100
1900 „	8,710 a net gain of	3,600%
1910	39,394	1,000%
1920	69,026	76%
1930 ...	91,270	33%
1936 ... *.	112,987	24%

a gain of 9,000% net „ „ 1,100% „

„ „ 3% „

13,560 149,470 153,915

194,678 „ „ 26% „

203,912 258,216 281,231 298,430 323,974 341,700

A net gain against the 1930 figures of 147,013 or 75.5%, and please note that it has been a steady normal growth. These figures mean far more and tell more as to the growth of the church than do the communicant figures for reasons which I will give below. They are not wild guesses at the number of “friends of the Church” in the country, but the total of those whose names are on the Church roll books. The figures, of course, include baptiz- ed, catechumens, children and ordinary at- tendants.

It will be seen that the net gain for the last six years in the communicant roll is but 24% as against 75% for the adherent gross total roll. The reason for this is the “Assembly tax” which every Presbyterian Church in the world assesses pro rata upon its members to provide the basal essential amounts for the expense of holding its General Assembly meetings and for such essential items as sending delegates to corresponding bodies etc. The Korean Church is only gradually coming to see a difference between money raised in this way by what is sometimes cal- led a “tax” and the freewill offerings for the Boards of the Church. As a result, for years, the Assembly has appropriated large sums, often ¥1,000, even ¥3,000 from this “tax” money to be used by the ordinary Boards of the Church, -Boards of Education, Missions, Religious Education etc. and even for the es- tablishing of a Summer Conference Resort in the Diamond Mountains. Again the result has been that the churches, hoping to escape the “tax”, which is assessed by the commun- icant roll, have everywhere reported fewer communicants than they have. It has been pointed out to them that such reporting is foolish and harmful to the Church in many ways but they all do it. The Systematic Bene- velence Committee of the Assembly is gradu- ally educating the Church towards separating the two types of offerings, and this year pre- vailed upon the Assembly to cut its “tax” from 10 sen per member to eight sen. Immediate- ly the Presbyteries began adding to the “tax” for Presbytery local benevolent objects bring- ing the total per member again up towards 30

18

3* P>

SOME STARTLING CHURCH STATISTICS

sen a member. In Pyengyang Presbytery, five sen of that increase was to send mission- aries to the Koreans in Manchuria, a purely

free will offering object.

Number of Churches

	With Elders	Without	Total Net Buildings
			Elders	gain.
1890	0		8	3	0
1900	2		287	285 9,000%	199
1910	60		1,632	1,682 600%	1,167
1920	623		1,398	1,921 14%	1,758
1930	984		1,562	2,646 38%	21388
1936	1,212		1,718	2,930 14 %	8,254
	Number of Salaried Workers
	Pastors	Men (Jnordained Women	Total
			Workers	Workers.
1890	0		5	0	6
1900	0		33	6	39
1910	40		272	44	856
1920	180		607	196	888
1930	404		645	375	1,424
1936	523		632	642	1,697
	Unsalaried Local Leadets
	Elders		Deacons	Women	Total
1890	0		Men
1900	2
1910	133
1920	963		8,103	1,623	10,689
1930	2,002		8,908	2,116	13,026
1936	2,646		11,645	4,678	18,968
Practically	all	of these men leaders	take

	No. Schools No. pupils	No. teachers D.	V. B. S.
1890	1			Pupils
1900	267	13,569	Unknown	None.
1910	1,632 *	130,470	»»
1920	1,909	136,176	8,783	108
1930	2,762	268,781	22,768	26,096
1936	3,187	344,263	28,91s	62,806

This item of the number of week long Bible classes and the total attendance at them is one of the most unique things in all the life of the Church of Korea. With an adherent roll of 341,700, 178,313 people some time during the year laid aside their work to attend all day long for at least a week of Bible study and revival.

Miscellaneous Items

There are 2,360 Christian Endeavor Socie- ties with 37,695 members. 3,933 people last year were enrolled in the Bible Correspond- ence Course.

There were 147 kindergartens last year with 7,711 pupils.

Some 1,500 children in Pyengyang were enrolled in “Bible Clubs” founded for the underprivileged children to give them a smat- tering of an education, the Bible being the only text-book allowed by the Government.

Church Schools

their turn at preaching in the regular services of the churches, besides the service which they render as deacons, Sunday School teachers etc. In all of these latter tasks, the women serve as much as the men do.

Sunday School Work

	Primary school	Pupils	Higher School	Pupils
1890	1	9	2	24
1900	30	697	2	63
1910	684	14,663	22	1,479
1920	604	17,208	22	2,038
1930	677	83,024	18	2,963
1936	217	26,024	17	3,218

Other Religious Education Items Bible Classes Bible Institute

week long No. statistics 6 Weeks

before 1910 Pupils

1920 1,120 attendance 82,610 1,47|5

1930 1,669 „ 101,250 2,81'8;*

Total Contributions in Yen (One yen called $ .60)

1890 ¥ 2,083

1900 7.868

1910 190,178

1920 576,998

1930 1,310,066

1936 1,766,612

In buying power, a yen is about'tbe equiv- alent of two days wages of an unskilled la-

borer.

The full report of these statistics year by year from the beginning of the work in Korea is found in the “Digest of the Presbyterian Church of Korea, 1934” which can be secured at the Christian Literature Society in Seoul. (¥1.50.)

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-

— 191 —

Korea - 23 23 23 23 23 23 23

Appendix I

	TABLE OF CHURCH	GROWTH
	Catholics	Protestants		Population
1794	4,000
1801	10,000
1057	15,206
1066	23,000
1883	12,035
1890	17,577	265		10,000,000
1900	y*, vv7	iago8i
1910	7*, r/7	167,352		13,000,000
1920	90,000	215,032		17,264,000
1930	109,000	306,071		20,438,000
1940	*fe4,000	372,000		23.SW.000
1950	257,668	600,000	SK	20,200,000
I960	365,968	IfT, V*-* 1,3*6,000	SK	25,000,000
1970	839,711	2,197,336	SK	31,000,000

1. The best study of church growth In Korea Is Rcy shearer s Wildfire : Church C-rovrth In Korea, based on analysis of communicant membership In the Presbyterian and Methodist churches. The figures above are for total adherents , a softer, less precise statistic but usefully Indicative of major trends in relation to population. Scurces'.^U) Catholic— 1794- 19Q0, 'be Cai hollo 1 sire to Coree , chart; 1910-20 1950.70, Catholic Korea ; 1930, The .Korea ftlsslons ±£££ _-££*S 19^2: 1940 . Missions of Korea dnd Formosa. v2) Protestant--^ ^ TF9C-1910, Ktokes, "History of"T£thodlst Fissions in Korea 1885- 191Cf' : 1°20. Kor^c Handbook if Missions 1920; 1930 : '°£~ ,

Mbs Ion 3 Yeer rook 193?: 19^0, Frejer lender of the Federal Council of Protestant Hvanggllca.l _lei;lons In Korea 12*2 »

1 y-ToV Pri^t.yt5rranTi re , fept. 1«, 1950; 19^5, Traye? c£^dar of ChrlEtlan Wlaslons In Korea 1961. 1970 figures i or both

Catholics and Frot&stants are from the Lltokyo - on karri 19/0.

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o

WORLDVIEW

Report

CHRISTIANITY IN SOUTH KOREA: A PRELIMINARY SURVEY

November 1971

This survey is a preliminary draft and not intended for publication. It is based on research of avail- able sources and is open to correction.

9 1 9

W

HUNTINGTON

DRIVE. MONROVIA. CALIFORNIA 91016

INTRODUCTION

This publication is a summary and synthesis of readily available infor- mation of interest to Christian churches and missions. The purpose is to provide an overview that will both serve as an introduction to this country for those who are not familiar with it, and increase the awareness of Chris- tian activity for those who are already acquainted with the area. The em- phasis of the material is on Protestant Christianity but relevant data on other branches of Christianity are included where available.

As the Body of Christ sees itself and the surrounding world more clear- ly, we hope that improved communication will result and will encourage Chris- tians toward the common goal of proclaiming Christ to all men. The Church's knowledge of itself is often inadequate; much more research and information gathering are needed. But information alone is not enough. Concerned Chris- tians must look for the implications of the information and see how it may affect them. If the inf oraatit)Th4s^true , what must be done (or not done)?

If the situation changes, what will be the effect on churches and missions in the future? Information must always be challenged with such questions.

The information for this country profile was taken from many sources, of varying quality and accuracy, but which were the best available to MARC at the time. We also appreciate and acknowledge the comments of many indivi- duals and organizations on the initial version of this profile. We have at- tempted to present the ministries of various denominations and organizations in an objective manner, without undue bias or emphasis but this has not al- ways succeeded. Where we have failed, we apologize for erroneous impress- ions that may result and request that comments and corrections be brought to the attention of: Information Research Manager, MARC, 919 W. Huntington

Drive, Monrovia, California 91016.

William L. Needham Frances Tennyson

SOUTH KOREA: TABLE OF CONTENTS

INTRODUCTION i

CHRISTIANITY

Current Status 2

National Churches 2

Foreign Missions 8

Major Christian Functional Ministries 11

PEOPLE and COUNTRY

Population Profile 14

Country Profile 19

BIBLIOGRAPHY and INFORMATION SOURCES 21

i i

ItMARCATION

KansOng

Samch'dk

( Ansdrtg

Andong

Y6ngd6k

.CHANGGI- AP

P'ohang

Taegu,

\ Ch6n|u

Chin|u,

'rn/in

Kwangiu

'usan

TSUSHIMA

SOUTH KOREA

® National capital — * h Railroad

uuONG-09^

75 M lev

0 25 50 75 Kilometers

OF

YELLOW

SEA

Jo 0 ^

Cheiu CHEJUDO

1

SOUTH KOREA: STATUS OF CHRISTIANITY

CURRENT STATUS

The Christian community of South Korea is approximately 10 percent of the total population. The Protestant community totals about 2,650,000 persons and the Roman Catholic, 788,082. Almost 65 percent of the Protestant com- munity is affiliated with the Presbyterian church.

uespite wars and persecutions the Protestant Church in Korea generally has emerged a growing, vibrant church. From 1940 through 1970 the Protestant community has had an average annual growth rate of about ten percent, while the total annual population increase was about 2.5 percent.

Church leaders and missionaries have no interference in their ministries from non-Christian religions or the government. This is a welcome relief to Korean Christians after years of suffering inflicted by the Japanese and later by the Communists.

NATIONAL CHURCH

Wars, persecution and church splits have afflicted the Korean Body of Christ. The suffering seems to have been an encouragement to spiritual and numerical growth, rather than a deterrent. The relative peace and economic recovery of the 1960's has, according to some observers, had a lulling in- fluence which may slow growth of the church. Most churches, however, still have daily early morning prayer meetings.

Protestants

The total Protestant community numbers about 2,650,000 persons, with about two-thirds of them being Presbyterians.

The Presbyterian Church is also the oldest Protestant church, the first missionaries having arrived in 1882. Divisions have resulted in four major Presbyterian bodies: Koryu Presbyterian Church, Presbyterian Church ROK

(United Church of Canada), Presbyterian Church N.A.E., and Presbyterian Church of Korea. The latter is the largest and an outgrowth of the ministries of the Australian Presbyterian Board, the Presbyterian Church in the U.S., and the United Presbyterian Church USA (COEMAR) . Since 1915 leadership of the church has been in the hands of Koreans, and in 1970 national workers and ordained ministers totalled 3,582. There are over 5,700 Presbyterian congre- gations in the country. The Korean Presbyterians have placed major emphasis on evangelism and church planting, and have sent out missionaries to other countries .

The Methodists are the second largest denomination, which has also ex- perienced divisions. However, the largest segment of the denomination had a total membership of about 60,000 in 1967, and a community of 300,000 in 1970 S' (membership statistics were not available for that year). This denomination, as well as the Presbyterians, has spearheaded many social and educational services. It has an impressive list of Methodist-affiliated community centers, literature centers, hospitals, clinics, training centers, colleges and semi- naries .

2

SOUTH KOREA: STATUS OF CHRISTIANITY cont'd.

The Holiness Church of Korea, an outgrowth of the Oriental Missionary Society ministries, is the third largest denomination. There are two major Holiness groups and the combined community is about 225,000. This church has a noteworthy record of caring for thousands upon thousands of orphans, and operating three leprosaria. It, too, has a wide array of social and welfare ministries .

Roman Catholics

Roman Catholics are estimated at about 2.4 percent of the total popula- tion. In 1970 they had about 880 priests in the country, with an average of one priest for about every 882 Catholics. They have approximately 610 major seminarians and 360 minor. One hundred and fourteen charitable institutions are operated by the Catholics, along with about 230 schools, ranging from n rsery to college.

Orthodox

There is a small Eastern Orthodox community totalling several hundred people.

Indigenous Movements

There are approximately one million followers in two Korean indigenous groups: the Olive Tree Church, which emphasizes faith healing, and the

Holy Spirit Association for the Unification of World Christianity, which claims to have a Korean Jesus.

3

Number of Adherents

SOUTH KOREA: ESTIMATED CHRISTIAN COMMUNITY GROWTH

Note: Because of uncertain statvstvcs , the above

data should be seen as estimates suggesting general magnitudes and trends, rather than precision.

World Christian Handbook, 1968.

<^r0r wi Idflrel Church Growth in Koreji,

Eerdmans, 1962.

Catholic Almanac 1971.

4

Thousands of Communicant Members

SOUTH KOREA: COMPARATIVE GROWTH OF SELECTED CHURCHES

Note: Sharp fluctuations in graph lines for some churches core due more to

schisms and divisions rather than actual loss of communicants.

Sources: Shearer, Wildfire: Church Growth in Korea, Eerdmans, 1966;

World Christian Handbook, 1968.

5

SOUTH KOREA: CHURCH MEMBERSHIP STATISTICS

Note: Statistics may be taken from different sources and for different

dates Definitions of "membership" vary among churches ana may not be <ahMy's comparable. Figures in parentheses indicate the date of the vn-

formation.

Church or Mission Name

Assemblies of God

Baptist Church

Church of Christ

Church of God

Church of the Nazarene

Far East Apostolic Mission (1)

Full Gospel Church of God (2)

Korea Christian Mission Korea Holiness Church (3)

Korea Lutheran Mission Koryu Presbyterian Church Methodist Church Presbyterian Church of Korea Presbyterian Church ROK (4)

Presbyterian Church N.A.E.

Salvation Army Seventh-day Adventists Southern Baptist Convention Taehan Song-gong-hoe (Anglican)

The Evangelical Alliance Mission (TEAM) Worldwide Evangelization Crusade World-Wide Missions

Communicants , Full Members	Estimated Community
11,254#		NA
2,500*		8,365*
700*		2,000*
375*		1 ,240*
2,416#		NA
500#		NA
140#		NA
2,000*		3,500*
122,484 (	'67)	225,000 (
314#		NA
30,000*		66,524*
60,021 (	'67)	300,000 (
326,794 (	'70)	514,283 (
50,000*		191 ,238*
125,000*		508,722*
10,145*		29,685*
28,435*		122,453*
10,421#		NA
4,500*		7,000*
150*		500*
350*		350*
500#		NA

’70)

’70)

■70)

Roman Catholics

788,082 ('70)

Associated Missions:

(1) Bethel Foreign "Missionary .Foundation

(2) Church of God, World Missions

(3) Oriental Missionary Society

(4) United Church of Canada

Notes :

NA

From 1 968 World Christian Handbook, data refers to 1965-66.

From 1970 survey of North American Protestant Ministries Oversea^.

refers to 1969.

Not available.

Data

6

SOUTH KOREA: COMPARATIVE PROTESTANT CHURCH MEMBERSHIPS

Presbyterian Church of Korea

Presbyterian Church, NAE

Korea Holiness Church

Presbyterian Church, ROK

100 200 300

Thousands of Members

Note: Definition of " member " and specific period

to which data refers may differ.

Sources: World Christian Handbook, 1968;

mission agency reports.

7

SOUTH KOREA: FOREIGN MISSIONS

Protestant

kTTT's first information about Christianity came in 1631, when a book

- s ss

2d SShd tHStlc. It. teachings. »• „.rl» <* Chti.ti.nit, ...

soon extinguished by persecution.

As early as 1832 an itinerant Protestant missionary from Germany visited

Communities of Christians waiting for further teaching.

The Protestant missionary community of South Korea , . . t _ -1Q70 fhpre were 59 North American-based Protestant mission

include non-American personnel.

North American Roman Catholic mission agencies reported a total of 114 1 missionaries in Korea in 1969.

The largest Protestant mission agency in Korea is also one of the oldest.

, b„“ StS h.C .0 -—U.. «

J work in 13 countries.

%

The second and third largest mission agencies are the ^

missionaries in 1969 and the South^rnjla^^ Southern^ Baptists

to other countries.

2a.*uT“c2r “2S *»-

Roman Catholic

The Roman Catholic church had over 300 foreign priests in Korea in 1970. Catholic missionaries from the U.S. totalled 114 m 1969.

SOUTH KOREA: NORTH AMERICAN MISSIONS

NAME

YEAR TOTAL PERSONNEL ENTERED IN SOUTH KOREA

Apostolic Faith Mission of Oregon NA 2

Assemblies of God, Foreign Missions Department NA 20

Baptist Bible Fellowship International 1954 16

Baptist Mid-Missions 1966 2

Bethel Foreign Mission Foundation 1962 2

Brethren Assemblies NA 9

Campus Crusade for Christ Int'l., Overseas Dept. 1958 2

Child Evangelism Fellowship, Inc. NA 2

Christian Childrens Fund, Inc. 1948 24

Christian Mission to South Korea 1959 3

Christian Reformed Church, Board of Home Missions 1967 2

Christian Reformed World Relief Committee 1962 NA

Christian Service Corps NA 1

Church of God of Prophecy, World Mission Committee 1969 2

Church of God World Missions NA NA

Church of the Nazarene, Gen'l. Bd., Dept, of Wld. Msnsl948 6

Church World Service, Div. of DOM-NCCCUSA NA 2

Churches of Christ NA 12

Churches of Christ (Christian Churches) NA 11

Churches of Christ in Christian Union, For. Mss'y. Dept NA NA

Evangelical Alliance Mission - TEAM 1953 52

Evangelical Mennonite Church, Inc., Comm, on Overseas 1964 1

Msns.

Evangelical Methodist Church, World Missions 1964 2

Far East Apostolic Mission 1 1

Far East Missionary Society Int'l., Inc. 1968 NA

General Conference of Seventh-Day Adventists NA 26

Holt Adoption Program, Inc. 1956 3

Independent Assemblies of God, Int'l. NA NA

Independent Board for Presbyterian Foreign Missions 1934 6

Independent Gospel Missions NA 2

International Gospel League 1954 NA

Korea Gospel Mission, Inc. NA NA

Lutheran Church - Missouri Synod - Board for Missions 1958 16

Lutheran World Relief, Inc. 1951 2

Mennonite Central Committee 1951 7

Methodist Protestant Church, Board of Missions NA NA

Missionary and Soul Winning Fellowship 1958 4

1953 2

G>

Navigators, Inc.

9

SOUTH KOREA: NORTH AMERICAN MISSIONS -,cont.

NAME

YEAR

ENTERED

TOTAL PERSONNEL IN SOUTH KOREA

Oriental Missionary Society, Inc.

Orthodox Presbyterian Church, Comm, on For. Msns.

Overseas Missionary Fellowship

Presbyterian Church in the U.S., Bd. of Wld. Msns.

Protestant Episcopal Church in the U.S.A., Overseas Relations

Reformed Presbyterian Church, Evangelical Synod,

World Presby. Msns. Inc.

Salvation Army Slavic Gospel Association Southern Baptist Conv., For. Msns Bd.

United Board for Christian Higher Education in Asia United Church of Canada, Bd. of Wld. Msn.

United Methodist Church, Methodist Comm, for Oversea Relief

United Methodist Church, Wld. Div., Bd. of Msns.

United Pentecostal Church, For. Mss'y. Dept.

United Presbyterian Church in the USA, COEMAR United World Mission, Inc.

Voice of China and Asia Missionary Society, Inc.

World Vision International World-Wide Missions Worldwide Evangelization Crusade

Youth For Christ International

TOTAL PROTESTANT * *

ROMAN CATHOLIC (U.S. only, c. 1969)**

* From survey for 1970 North American Protestant Ministries Overseas. Data refers to 1969.

** From 1970 United States Catholics Overseas in Missionary Service. Data refers to 1969.

1907	17	(is
1946	8
1968	5
1892	80	(D
NA	1
NA	4
1908	4
1955	2	©
1950	65
1957	2
1893	32
1954	2
1884	68
NA	1	©
1884	68
1955	4
1946	NA
1950	3
1961	NA
1956	NA
1963	2
	610
	114

NA Not available. Ministries may be carried on by national personnel.

10

SOUTH KOREA: MAJOR CHRISTIAN FUNCTIONAL MINISTRIES

BROADCASTING

I Station HLKY , sponsored by evangelical churches and missions, broadcasts \ to all of South and North Korea. A survey has indicated that about 72

operated by The Evangelical Alliance Mission, broadcasts to China, Mon- i golia and Siberia, as well as North and South Korea.

Both Protestants and Roman Catholics sponsor or operate kindergartens, ntary schools, secondary schools, junior colleges, vocational Is (including night classes for adults), literacy classes, English es for businessmen, study centers for slow learners, village ries , and obtain U.S. sponsors to pay for education of Korean ren.

CHRISTIAN HIGHER EDUCATION

There are seven Protestant-related universities, all headed by Koreans: Ewha Woman’s University (Methodist), Yonsei University (Presbyterian),

— Soongsil College (Presbyterian), Woman's College (Presbyterian), Keim-

yung Christian College (Presbyterian), TEAM Christian College, and

There are reported to be 48 Protestant Bible schools and seminaries, most of them having been started since 1953. The largest seminary is operated by the Presbyterians, and the second largest by the Holiness Church. In 1966 the United Graduate School of Theology was opened at Yonsei University, which has students from most of the major denomi- nations .

Both Korean and missionary evangelists worked in post-war prisoner of war camps where 164,000 men were interred, and 60,000 men professed acceptance of Christ. The Bible Club Movement reported in 1969 more than 60,000 children enrolled in its ministry. The 1965 evangelistic campaign celebrating the 80th anniversary of Protestantism in Korea reported 20,000 decisions for Christ. In 1967 the Oriental Missionary Society conducted an evangelistic campaign to double the membership of its churches. In 1969 there was a Korea Congress on Evangelism supported by most of the denominations.

In 1969 there were 34 active Christian publishers compared to 139 in 1962. In the past much of the literature has been produced for church leadership rather than the laity and the non-Christians. Literature

percent of the listeners per month are non-Christians. Station HLKX,

EDUCATION

THEOLOGICAL EDUCATION

/

EVANGELISM

LITERATURE

11

SOUTH KOREA: MAJOR CHRISTIAN FUNCTIONAL MINISTRIES - cont'd.

4

observers state that Korean writers need to be trained and encouraged. In 1971 an evangelical literature fellowship was formed representing 22 different groups to try to raise publishing standards and increase readership .

BIBLE TRANSLATION AND DISTRIBUTION

In 1970 the following Bible distributions were made (exclusive of cir- culation by commercial publishers) .

Bibles

Testaments

Portions

Selections

1970 Total 1969 Total

142,827

826,131

1,638,213

1,881,222

4,488,393

3,655,399

An interconfessional translation of the Bible is in progress. The New Testament was completed in 1971, and the Old Testament is about half finished. The translation is geared to those 30 years of age and under, which is about 70 percent of the population.

SOCIAL CONCERN

Medicine and Public Health

The Methodists and Presbyterians have the largest hospitals, which pro- vide nursing, residency and internship training. There are at least 13 church-related hospitals, scores of clinics and dispensaries, mobile clinics, boat clinics, TB clinics and a sanitorium, eye clinic, visiting nurse centers, 11 or more leprosaria.

Material Aid and Relief

/'Many of the churches and denominations have an extensive ministry of di- stributing food, clothing, vitamins and medicine to refugees and needy families. World Vision International has had a major role in this mini- try.

Social Welfare

Church-related welfare programs are many and varied. At least one or more church- or mission-related organizations performs the following functions :

Orphanages and child care centers (over 90) , homes for convalescent children, youth hostels, rehabilitation centers for delinquent youth, nurseries and homes for non-inf ected children of lepers, schools and homes for deaf, dumb and blind children, resettlement projects for

12

SOUTH KOREA: MAJOR CHRISTIAN FUNCTIONAL MINISTRIES - cont'd.

lepers, school lunch programs for refugee children, homes for widows and aged, rehabilitation centers for amputees, subsidies to needy families, milk and feeding stations, training centers for social workers, service men's centers, recreational centers.

Food Production and Agriculture

Only about 23 percent of Korea's land is arable, and food production is not adequate to care for the population. Consequently a number of Pro- testant and Roman Catholic missions sponsor or operate experimental , farms to teach improved methods of crop productions, soil cultivation and animal husbandry. Irrigation projects have been started to increase \ crop yield; and animal banks to improve livestock strains.

Community and Industrial Development

Mission-related organizations have sponsored or aided in the reclamation of more than 30,000 acres of land from the sea. Grants have been given for rural development. Spinning and weaving are taught to increase cot- tage industries. There are training programs for civic and social leaders. Cooperatives and credit unions have been started to grant financial assistance. Funds have been provided to build roads, bridges, drainage canals and family homes which were destroyed by war and floods. Finances have been arranged to create small businesses.

13

SOUTH KOREA:

POPULATION PROFILE

TOTAL POPULATION

Estimate (mid-1971)

Projection (1985)

ANNUAL GROWTH RATE

2.5 percent

POPULATION DENSITY

Approximately 821 persons per square mile.

POPULATION DISTRIBUTION

The greatest concentration of population is in the Seoul-Inchon area and the fertile plains in the south. Population is sparse in mountain and hill regions.

URBANIZATION

In 1966 approximately 30 percent of the population lived in cities of 100,000 or more, and this percentage has been increasing.

AGE DISTRIBUTION

42 percent of the population is under 15 years of age.

ETHNIC COMPOSITION

Korea is one of the most ethnically homogenous countries in the world. Primary stock is thought to be Tungusic, which is basically Mongol.

The non-Korean population is approximately 50,000, most of which are Chinese.

LANGUAGES

Official language is Korean. Many people who lived through 35 years of Japanese occupation also speak Japanese.

LITERACY

f

Approximately 85 percent.

J

'EDUCATION

Between the ages of 6 and 12 education is free and compulsory. In 1967 there were 5,418 elementary schools with an enrollment of 5,382,500; 1,314 middle schools with an enrollment of 911,938; 837 vocational and junior colleges and 68 colleges and universities.

32.900.000

45.900.000

14

SOUTH KOREA: POPULATION PROFILE - cont'd.

RELIGION

In 1970 approximately 10 percent of the population were Christians (Protestant community was 2,650,000 and Roman Catholic, 750,000).

A 1962 government release reported 90 percent of the population pro- fessed no religion, but this is somewhat contradictory since many Koreans practice the major traditional religion of shamanism, a form of animism. Buddhists are less than 5 percent.

15

Millions of People

SOUTH KOREA: POPULATION GROWTH

Annual Growth Rate: 2.5 percent.

Sources: U.N. Statistical Yearbook, 1969;

Population Reference Bureau

16

SOUTH KOREA: ESTIMATED RELIGIOUS AFFILIATIONS

*This includes many people who practice shamanism, a form of animism, and which may be combined with practices from other religions.

**Includes Confucian and indigenous Korean religions.

17

HOW SOUTH KOREA COMPARES WITH ITS NEIGHBORS

TOTAL POPULATION, 1970 (million)

Japan	104.7
SOUTH KOREA	32.9
North Korea	14.3
Taiwan	14.3

PERCENT LITERATE
Japan	95+
North Korea	90
SOUTH KOREA	85
Taiwan	84

PERCENTAGE CHRISTIAN

SOUTH KOREA 10 Taiwan 5 Japan 1 North Korea ?

ANNUAL POPULATION GROWTH RATE (%)

North Korea 2.8 SOUTH KOREA 2.5 Taiwan 2.3 Japan 1.1

PER CAPITA GNP ($U.S.)

Japan 1,190 Taiwan 270 North Korea 240 SOUTH KOREA 196

PROTESTANT MISSIONARIES (approx.)

Japan 2,700 Taiwan 830 SOUTH KOREA 660 North Korea 0

Note: The data for these rankings were taken from a variety of sources and

should he seen as indicating comparative magnitudes rather than as being precise .

9-71

18

SOUTH KOREA: .COUNTRY PROFILE

GEOGRAPHY AND CLIMATE

South Korea is a mountainous peninsula projecting out of the north- eastern border of China. It is approximately 600 miles long and 135 miles wide. In land area, the country is slightly larger than the state of Indiana. Average temperatures range from 21°F in the cold, dry winters to 77°F in the hot, humid summers. There is usually a rainy season in June and July.

HISTORY

Korea was a semi-independent state affiliated to China, when Japan annexed Korea in 1910. At the conclusion of World War II in 1945, the U.S.S.R. occupied the northern portion and the United States the southern portion. The Soviet Union was not agreeable to unification, and in 1948 the south had its own elections under the sponsorship of the United Nations, establishing the Republic of Korea. In 1950 North Korean armed forces invaded South Korea and war was declared. Sixteen countries of the United Nations sent troops to resist the ag- gression. In 1953 an armistice agreement was signed by the two countries at Panmunjom designating the 38th parallel as the dividing line. Dissatisfaction with 1960 election procedures resulted in a change of the political party in power. Unrest continued and there was a military coup in 1961. In 1962 extensive amendments were made to the constitution, and a year later another election was held returning civilian leaders to head the government.

GOVERNMENT

The constitutional powers allotted to Korea's head of state allows for a strong presidential form of government. Both the president and members of the unicameral National Assembly are to be elected every four years. The Chief Justice of the Supreme Court is appointed by the President with approval by the Assembly.

POLITICAL CONDITIONS

Disruptive conflict between Korea's two major political parties inter- feres with smooth operation of the government. The New Democratic Party (NDP) was curtailed in power by the military coup of 1961 and subsequent resignation of an NDP-elected president. The ruling party, Democratic Republican Party (DRP) , spearheaded the adoption of a constitutional amendment which allows a President to run for a third term.

ECONOMY

In 1969 the economy grew at the rate of 15.9 percent and showed signs of regaining some balance. Agriculture, forestry and fishing accounted for about 28.8 percent of the total GNP ; mining and manufacturing for 21.5 percent; social overheads and services for 49.7 percent. Per capita GNP was about $196 in 1970. A sizable proportion of the labor force re- mained unemployed or underemployed. Lack of natural resources, profi- cient technicans and managers, dense population, and a large military budget continue to depress the country's economy.

19

ILMARCATION

Kansdng

Ch'unch'dn

Kangnung

Parhan m

Samch'6k

A/dnju

ungiu

Ch'Ongju

Andong

Hamfnai

,CHANGGIAP

imch’fin

Ky6ng|U

Kunsan

ChGnju

ChmjUi

‘m/m

Kwangju

'usan

Sunch'fln

HUKSAN

CHtDO

TSUSHIMA

SOUTH KOREA: MAJOR URBAN AREAS (over 500,000 in 1966)

SOUTH KOREA

® National capital *■ Railroad

7C. M ;es

O 25 50 75 Kilometers

OF

uu0NG-DO^

YELLOW

SEA

' Cheju

CHEJUDO

N.MtS «NO OOUNOAB* BC P« ISC NTATION , 28

to! NtCESSABIU* AUTHOBITATIVC

, a Taomr .000 Inchon: 525,000

Seoul : 3.8 million

\

SOUTH KOREA: SELECTED BIBLIOGRAPHY AND INFORMATION SOURCES

The sources listed, below are to helip those who desire further Information on the country or the Christian ministries there. It Is not Intended to be com- prehensive or exhaustive s and generally does not Include sources referenced elsewhere In this document.

DOCUMENTS

General

Chung, Kyung Cho. New Korea: New Land of the Morning Calm. New York:

Macmillan, 1962.

Henderson, Gregory. Korea: The Politics of the Vortex. Cambridge: Harvard

University Press, 1968.

Hulbert, H. B. History of Korea. New York: Hilary House, 1962.

Korea: Its Land, People and Culture of all Ages. Seoul: Hakwon-sa, 1960.

Leckie, R. Conflict . New York: Putnam, 1962.

Lee Chong-sik. The Politics of Korean Nationalism. Berkeley: Univ. of

California Press, 1963.

Christianity

Brown, George Thompson. Mission to Korea. Bd. of World Mission, Presbyterian Church U.S. 1962.

Kane, J. Herbert. A Global View of Christian Missions. Grand Rapids: Baker

Book House, 1971. pp. 261-274.

Moffett, Samuel Hugh. The Christians of Korea. New York: Friendship Press,

1962.

Shearer, Roy E. Wildfire: Church Growth in Korea. Grand Rapids: Wm. B.

Eerdmans, 1962.

ORGANIZATIONS

Korean Bible Society, P.0. Box 1030, Seoul, South Korea

National Council of Churches (formerly National Christian Council), P.0.

Box 134, Kwang Wah Moon, Seoul, South Korea

United Methodist Church, Box 1182 IPO, Seoul, South Korea

United Presbyterian Church USA (COEMAR) , Box 1125 IPO, Seoul, South Korea

21

STATUS OF CHRISTIAN flY COUNTRY PROFILE

KOREA

INTRODUCTION

This publication is a summary of available infor- mation on the status of Christianity in one part of the world. Its purpose is to provide an intro- duction for those not familiar with Korea , and to increase the overall awareness of Korean Chris- tians of what God is doing in this country. The emphasis of the material is cm Protestant Chris- tianity but relevant information on other Chris- tian traditions is included where available.

As the Church sees herself and the world which surrounds her more clearly , we hope that improved communication will result that will encourage Christians toward the common goal of proclaiming Christ to all men. There are millions upon mil- lions of people in the world who have had little or no contact with the Gospel of Jesus Christ. Within each country there may be unique groups of such unreached peoples. This publication tries to identify unreached peoples within their nation- al setting. Such a setting includes not only the national and social environment 3 but also the activity of churches and missions.

This is just a beginning , an introduction to the total task of proclaiming Christ to those who have not heard. Hopefully, it will encourage those who are concerned with evangelism to iden- tify unreached peoples and to discover effective means of reaching them with the Gospel.

UNREACHED PEOPLES

The Christian community of South Korea comprises about 10% of the country's total population. Prot- estants number about 7.5% and Roman Catholics about 2.5%. The great majority of the Korean people practice the traditional religion of shaman- ism, which is a form of animism. Buddhists them- selves claim as much as 15% of the population.

Ethnically, Korea is a relatively homogeneous country. The non-Korean population numbers only about 50,000, most of whom are Chinese.

Many unreached peoples are classified in socio- economic groups, and include prisoners, students in various levels of school, apartment residents, etc.

CHRISTIAN POPULATION BY ETHNIC GROUPS

(NOTE: These figures are representative approximations. They should be seen as indications of magnitude, not precise.)

CURRENT STATUS OF CHRISTIANITY

Though Christians are only 10% of the 34.5 million population, their influence extends far beyond their numbers. Many Protestant Christians espe- cially are educated and influential.

Despite wars and persecutions, Christianity in Korea, and Protestantism in particular, has emerged growing and dynamic. From 1940 through 1970, the Protestant community has had an average annual growth rate of about 10%, compared to a total annual population increase of about 2.5%.

The Catholic population in recent years appears to be slowing its growth. In certain parts of the society, notably the military, conversions to Christianity have been increasing rapidly.

Churches and missions have^little or no inter ference in their ministries from non-Christian groups or from the government. This is a welcome relief to Korean Christians after years of suf- fering inflicted by the Japanese and later by Communist forces. Christian ministries in Korea have been varied, but have been notable in educa- tion, medicine, relief and rehabilitation, and literature, as well as evangelism and church planting.

- ' ' 1

NATIONAL CHURCHES

Wars, persecution, and divisions have afflicted the churches in Korea. For many, the suffering seems to have been an encouragement to spiritual

hibl

and numerical growth, rather than a deterrent. The relative peace and economic recovery of more recent years perhaps, has had a lulling influ- ence which may slow the growth of the Church. Most churches, however, still have daily early morning prayer meetings.

PROTESTANTS

The total Protestant community numbers an estimat- ed 2^250^000 persons, about two-thirds of them befonging to one of several Presbyterian church bodies .

The Presbyterian Church is the oldest Protestant church body in Korea, the first missionaries, hav- ing arrived in 1884. 't~Di visions^;! tTiin the Church'! have resulted in four major Presbyterian bodies, \ plus about a dozen other smaller groups. The largest Presbyterian churches include: Koryu

Presbyterian Church; Presbyterian Church (ROK) ; /

Presbyterian Church (^asdong) ; and the^Presby- terian Church of Korea'.1 'This las t~Ts~ah outgrowth f of The- ministries of the Australian Presbyterian Board, the Presbyterian Church in the US, and the United Presbyterian Church USA. Since 1907 leader- ship of this church has been in the hands of

Koreans j-'and in 19 71,~~Korean workers and ordained ministers totalled almost 2,700. (There were al- most 6,400 Presbyterian ministers and workers for all of the Presbyterian bodies combined.) Korean Presbyterians have placed emphasis on evangelism and church planting both in Korea and elsewhere, and have sent a number of missionaries to other countries .

The Methodist Church is the second largest Protes- tant church body and one which has also experi- enced divisions. However, the largest segment of the denomination had a total membership in 1967 of about 60,000, and a community of almost 302,000 of 1971. This denomination, like the Presbyterians and others, has had substantial ministries in so- cial and educational services. It has an exten- sive list of Methodist-affiliated community cen- ters, hospitals, clinics, literature centers, colleges, and seminaries.

aries overseas in 13 countries from Presbyterian churches, the Methodist Church, and the Korea Holiness Church.

ROMAN CATHOLICS

The Roman Catholic Church in Korea claims a Cath- olic population of 788,700 (1970), or about 2.5% of the entire population. This percentage has in- creased over the past ten years, but appears to be leveling off. The Catholic population is somewhat more urban than the general population, and 17% of Korean Catholics are found in four out of the ten dioceses: Inchon, Suwon, Chongju, and

Wonju. In 1970 there were 520 Korean priests and 363 foreign priests. The Catholic Church operates over 100 charitable institutions plus over 200 schools, ranging from nursery to college.

EASTERN ORTHODOX

There is a small Russian Orthodox community in Korea, numbering several hundred people.

INDIGENOUS CHURCHES

Indigenous religious movements have flourished in Korea since at least the mid-19th century, and there are about 70 some "new religions" that are presently known. A number of these have grown out of traditional Christian churches. Two large Christian-based groups, with about one million followers total, are the Olive Tree Church, which emphasizes faith healing, and the Holy Spirit Asso- ciation for the Unification of World Christianity, which claims to have a Korean Jesus, and which is seeking converts in other countries.

COUNCILS AND ASSOCIATIONS

Korea's National Council of Churches (NCC) began as the Federal Council of Churches in 1919. The name was changed to the National Christian Council in 1924 and then in 1969 both name and structure were changed to form the present NCC. Membership is now denominational and six denominations belong.

Another large church is the Korea Holiness Church, an outgrowth of the ministries of the Oriental Missionary Society (OMS) . In 1971 it had a re- ported community of about 177,000. A second and smaller Holiness Church (Yeisu) has a community of about 77,000.

The 1972 Prayer Calendar of Christian Missions in Korea lists 29 Protestant church bodies. Other groups with more than 10,000 persons in their com- munities include the Baptist Church, Seventh-day Adventists, Salvation Army, Assemblies of God, Church of the Nazarene, and the Episcopal Church.

In addition to evangelistic, educational, and so- cial concern activities, Korean churches have also shown interest in foreign missionary outreach. In the 1930's Korean missionaries were serving in parts of China. Today there are Korean mission-

FOREIGN MISSIONS TO KOREA

Korea's first knowledge of Christianity came in 1631, when a book written by a Jesuit missionary was taken from China to Korea. A hundred years later a group of Korean scholars organized them- selves to study Christianity from this book and others, and they began to practice its teachings. A Chinese Catholic priest, the first to come to Korea, came in 1794 to minister to a Catholic community that already numbered 4,000 baptized members and which had been undergoing persecution for several years. Persecutions continued inter- mittently throughout much of the 19th century.

PROTESTANTS

As early as 1832 an itinerant Protestant mission- ary from Germany visited Korea leaving behind

from the destruction of the war and from poverty, churches sent many full-time missionaries to places such as Thailand, Taiwan, Japan, Vietnam, Hong Kong, Indonesia, Pakistan, Nepal, Ethiopia, Okinawa, Brazil, Mexico, Argentina, Brunei, and* the USA. The total number of Korean Protestant missionaries overseas is now over 230.

copies of Scriptures. Thirty-three years/later an agent from the National Bible Society/of Scot- land also distributed Scriptures. When£ the first Protestant missionaries arrived in 188^, they found small communities of Christians waiting for further teaching.

The Protestant missionary community in South Korea is largely from North America. In 1971 there were 53 foreign mission agencies in Korea,

43 of which were North American. The total num- ber of Protestant missionaries was 600 - 700.

The largest Protestant mission agency is also one of the oldest. The American Presbyterians (North) first sent missionaries to Korea in 1884. In > 1973^1'resby terian Church in the United States^re- ported 73 missionaries in Korea and the United Presbyterian Church had an additional 36 people.

Other large mission agencies include the Southern Baptist convention with 70 missionaries reported in 1973, and the United Methodist Church with 42 people in that same year. The Methodists first sent missionaries in 1885, while the Southern Baptists are relatively new, having come in 1950.

The Evangelical Alliance Mission (TEAM) , with a staff of 30 (1970) is the fifth largest Protes- tant mission agency. In addition to evangelism, literature and correspondence courses, the mission has had a specialized ministry through its radio station HLKX, which broadcasts to all of Korea and parts of Mongolia, China and the Soviet Union.

ROMAN CATHOLIC

Though there are indications of some Roman Catho- lic influence having reached Korea earlier, the formal introduction began through lay converts in the latter part of the 18th century. By 1857 there were 15,000 Catholics reported. The 19th century was one of persecution and thousands died as a result. In 1962 a hierarchy was established, and progress of the Catholic Church reported. At present there are 12 parishes, with 850 priests, and 588 seminarians. There are 175 U.S. personnel working with the church at present in various capacities.

FOREIGN MISSIONS FROM KOREA

The early missionary endeavors by the Korean Church to her neighboring countries are not widely known. As a result of the great revival movement of 1907, churches in Korea began sending out mis- sionaries to Northern Asia. By 1908, missionaries had gone to Cheju Island and to Japan. In 1912, the Presbyterian Church in Korea organized its foreign mission board and sent three missionary families to China in 1913.

After the Korean War, the churches in Korea were looking for new mission fields. In 1956, two couples were sent to Thailand and to other parts of the world. It was the signal for the mission- ary advance of the Korean Church for new fields and a new era. Even before they were restored

Some of these missionaries are supported by de- nominations or by independent societies (such as the Korea International Mission). Most mission- aries are self-supporting or are supported by local churches. % U : < , . ,

MAJOR CHRISTIAN PROGRAMS AND ACTIVITIES

The following descriptions are intended to make readers aware of the potential for various types of ministries. Not all church agencies are specifically mentioned.

The period following the Korean War was a time of opportunity for evangelistic activities. Both Korean and missionary evangelists worked in pris- oner-of-war camps where over 160,000 Koreans were held. Some 60,000 prisoners professed Christ during this time. Another evangelistic program, this one to reach children, was the Bible Club Movement which reported 60,000 children enrolled in its ministry in 1969. Clubs were also started by many of the denominations. Evangelistic cru- sades were held by men such as Billy Graham and Bob Pierce, founder of World Vision, Inc. In 1965 a nationwide evangelistic campaign was held by 17 denominations, celebrating the 80th anniversary of Protestant ministry in Korea. Twenty thousand conversions were reported. In 1969 a Korea Con- gress on Evangelism was held, supported by most of the denominations. Student work, urban and indus- trial evangelism, and military evangelism have proved themselves to be fruitful ministries, with many thousands of military men being baptized in recent years. In 1973, American evangelist Billy Graham spoke to the largest known evangelistic meeting in history, with over one million persons attending.

BROADCASTING

Korea is one of the few nations in Asia with a net- work of Christian radio stations. Station HLKY in Seoul, which is sponsored by evangelical churches and missions, began broadcasting in 1954 and reaches most of central Korea and into North Korea. Four other stations have since been added to this network, and surveys have shown that the vast ma- jority of listeners are non-Christians. Station HLKX, located in Inchon and operated by The Evan- gelical Alliance Mission, broadcasts not only to both Koreas , but into China, Mongolia, and parts of the Soviet Union. Far East Broadcasting Com- pany operates a transmitter on Cheju Island, broad- casting to China and the Soviet Union. The Lu- theran Church - Missouri Synod has also been ac- tive in producing both radio and television pro- grams .

EVANGELISM

3

LITERATURE

operates a medical school, two women’s colleges, and a university.

In 1969 there were 34 active Christian publishers, compared to 139 in 1962. In the past, much of the literature has been produced for church leadership rather than the laity and the non— Christians . Lit- erature observers state that Korean writers need to be trained and encouraged. In 1971 an evangel- ical literature fellowship was formed, represent- ing 22 different groups, to try to raise publish- ing standards and increase readership.

BIBLE TRANSLATION AND DISTRIBUTION

The Korean Bible Society became independent in 1940. Distribution figures, excluding commercial publishers, for 1972 were reported as follows:

Bibles

New Testaments

Portions

Selections

181,559

1,879,791

2,211,016

7,139,538

TOTAL

11,404,899

An interconfessional translation of the Bible is in progress. The New Testament was completed in 1971, and the Old Testament is about half finished. The translation is geared to those 30 years of age and under, which is about 70% of the population.

EDUCATION

Theological. There are almost 50 Protestant Bible schools and seminaries in Korea, most of them hav- ing been started since 1953. As a consequence, most of them are small. Presbyterians maintain five seminaries, the largest one being operated by the Presbyterian Church (Hapdong) . This seminary is not only the largest one in Korea, but is also one of the largest in Asia. Other large seminar- ies are operated by the Presbyterian Church (Tong Hap), Oriental Missionary Society, and the Method- ist Church. In 1966 the United Graduate School of Theology was opened at Yonsei University, offering the highest level of theological education to stu- dents from several supporting denominations.

/ Other graduate schools of theology are found at

the Presbyterian Theological Seminary, Hankuk Theo- logical Seminary, and Seoul Seminary. The Cath- olic Church has two major seminaries and one minor one. The number of seminarians has declined in recent years.

Christian. Both Protestants and Roman Catholics are active in various aspects of education. These include kindergartens, elementary and secondary schools, college, vocational schools, literacy classes, libraries, and scholarships. In higher education, there are 17 Protestant-related col- leges and universities, all headed by Koreans.

The Presbyterians operate three colleges; four Korean denominations and five overseas churches cooperatively support Yonsei University. Ewha Women's University is considered to be the largest of its kind in the world. The Catholic Church

SOCIAL CONCERN

The Methodists and Presbyterians have the largest hospitals, which provide nursing, residency and internship training. There are at least 13 church- related hospitals, scores of clinics and dispen- saries, mobile clinics, boat clinics, TB clinics and a sanitarium, eye clinic, visiting nurse cen- ters, and leprosy care centers.

Only about 23% of Korea's land is arable, and food production is not adequate to care for the popula- tion. Consequently a number of Protestant and Roman Catholic missions sponsor or operate experi- mental farms to teach improved methods of crop productions, soil cultivation, and animal husband- ry. Irrigation projects have been started to in- crease crop yield; and animal banks to improve livestock strains.

Mission-related organizations have sponsored or aided in the reclamation of more than 30,000 acres of land from the sea. Grants have been given for rural development. Spinning and weaving are taught to increase cottage industries. There are training programs for civic and social leaders. Cooperatives and credit unions have been started to grant financial assistance. Funds have been provided to build roads, bridges, drainage canals, and family homes which were destroyed by war and floods. Finances have been arranged to create small businesses.

Many Korean churches and missions have an exten- sive ministry of distributing food, clothing, vitamins and medicine to refugees and needy fami- lies. Some of the groups involved in this work include World Vision International, Church World Service, World Relief Commission, Christian Children's Fund, Compassion, and Holt Adoption Agency. In 1970, 120 relief and voluntary agen- cies were operating in Korea as members of the Korea Association of Voluntary Agencies, although some of these agencies are now phasing out their ministries.

Other church-related welfare programs include orphanages and child care centers, homes for convalescent children, youth hostels, rehabili- tation centers for delinquent youth, nurseries and homes for non- infected children of lepers, schools and homes for deaf, dumb, and blind children, resettlement projects for lepers, school lunch programs for refugee children, homes for widows and aged, rehabilitation cen- ters for amputees, subsidies to needy families, milk and feeding stations, training centers for social workers, servicemen's centers, and rec- reational centers.

4

THE NATION AND ITS PEOPLE

ESTIMATED RELIGIOUS AFFILIATION

POPULATION

The estimated population of South Korea is 34.5 million with an annual growth rate of 2.0%. The 1985 population is projected to be about 46 mil- lion. The current population density averages about 328 persons per square kilometer (850 per square mile). However, in some urban centers the density is as much as 3,090 per square kilo- meter (8,000 per square mile).

After the Korean War industrialization was in- tensively stressed by the Government and, as the industrial facilities and factories were sprout- ing near the cities and towns, the rural popu- lation started to move into the urban areas.

The greatest concentration of people is in the Seoul-Inchon area and the fertile plains in the south. Seoul has now passed the six million mark, making it the seventh largest city in the world.

In 1966 approximately 30% of the population lives in cities of 100,000 or more inhabitants, and this percentage has been steadily increasing.

Farm population had fallen to 46% of the total population by the end of 1970. Population is sparse in mountain and hill regions.

COMPOSITION

Korea is one of the most ethnically homogeneous countries in the world. The primary ethnic origin is thought to be Tungusic, which is basically Mon- gol. Apart from a small group of Chinese immi- grants there is relatively little immigrant popu- lation or influence. There are more1 than 500,000 Koreans living in other countries, especially Japan, Manchuria and the Soviet Union.

More than 40% of the population is under 15 years of age.

LITERACY AND LANGUAGES

Approximately 85% of the population is literate, and that figure is rising. About 97% of the school-age children are in elementary schools throughout the entire country.

Korean is the official language, although English is spoken as a second language by many of the edu- cated. Many Koreans who lived through the 35 years of Japanese occupation also speak Japanese.

RELIGION

According to the latest census, 90% of the popula- tion claims to hold to the traditional Korean re- ligion (shamanism) . 15% are claimed by the Bud-

dhists, though only about 5% profess themselves to be Buddhist. Church statistics show Protes- tants to have about 7.5% and Roman Catholics about 2.5% of the population.

GEOGRAPHY AND CLIMATE

The Republic of Korea is a mountainous peninsuia projecting out of the northeastern border of China. It is approximateiy 965 kiiometers (600 miies) iong and 217 kiiometers (135 miles) wide. Winters are cold and dry; summers are hot and wet. There is usually a rainy season in June and July.

HISTORY

Korea was a semi-independent state affiliated to China, when Japan annexed Korea in 1910. At the conclusion of World War II in 1945, the USSR occu- pied the northern portion and the United States the southern portion. The Soviet Union was not agreeable to unification, and in 1948 the south had its own elections under the sponsorship of the United Nations, establishing the Republic of Korea. In 1950 North Korean armed forces invaded South Korea and war was declared. Sixteen coun- tries of the United Nations sent troops to resist the aggression. Hostilities were ended in 1953 through an armistice signed at Panmunjom, in which the 38th parallel was designated as the dividing line. Dissatisfaction with 1960 election proce- dures resulted in a change of the political party in power. Unrest continued and there was a mili- tary coup in 1961. In 1962 extensive amendments were made to the constitution, and a year later another election was held returning civilian leaders to head the government.

GOVERNMENT

The constitutional powers allotted to Korea's head of state allows for a strong presidential form of government. Both the president and members of the unicameral National Assembly are to be elected every four years. The Chief Justice of the Su- preme Court is appointed by the President with approval by the Assembly.

5

ECONOMY

In 1969 the economy grew at the rate of 16% and showed signs of regaining some balance. Agricul- ture, forestry, and fishing accounted for about 29% of the total GNP; mining and manufacturing for 21%; social overheads and services for 50%.

A sizable proportion of the labor force remains

unemployed or underemployed. Lack of natural re- sources, proficient technicians and managers, dense population, and a large military budget limit the country's economic development, but high rates of economic growth have been achieved since the early 1960's.

Per capita GNP is about 100,000 won (U.S. $250).

CHURCH MEMBERSHIP STATISTICS

Note: Statistics have been taken from different sources and are the most current

data available. Definitions of "membership" vary among churches and may not always be comparable.

Church or Mission Name

Communicants (Full Members)

Estimated Communi ty*

Assemblies of God	11,254	38,840
Baptist Bible Fellowship	NA	6,214
Baptist Church	NA	31,771
Bible Presbyterian	NA	7,728
Chosun Church	NA	2,591
Church of Christ (CC)	NA	2,523
Church of Christ (KCM)	NA	6,842
Church of God	NA	3,866
Church of the Nazarene	2,416	12,255
Episcopal	NA	20,000
Far East Apostolic Mission (FEAM)	1,420	3,000
Free Methodist	5,000	3,045
Gospel Church	NA	4,140
Holiness (Yeisu)	NA	77,000
Korea Holiness Church	28,856	(1970) 177,305
Korea Lutheran Mission	314	700
Korean Evangelical Movement	NA	1,000
Korean Methodist Church	144,000	301,810
Methodist (Yeisu)	NA	10,041
Presbyterian (Hapdong)	NA	590,870
Presbyterian (Koryu)	NA	105,798
Presbyterian, Reconstructed	NA	2,300
Presbyterian Reformed (Kae Hyuk)	NA	19,278
Presbyterian (ROK)	112,000	194,793
Presbyterian (Tong Hap)	NA	532,020
Presbyterian Unaffiliated (Moo Wee)	NA	12,500
Salvation Army	18,982	(1970) 50,000
Seventh-day Adventists	28,435	(1966) 29,462
True Church of Jesus	NA	1.812
United Pentecostal Church Mission	NA	3,000
TOTAL PROTESTANTS (approximate)		2,252,500
Roman Catholics (c. 1970)		788,100

Notes :

* From Prayer Calendar of Christian Missions in Korea. 1972. NA Information not available.

6

SELECTED BIBLIOGRAPHY AND INFORMATION SOURCES

The sources listed below are to help the reader find additional infor- matvon on this country and Christian ministries there. This list does not try to be comprehensive or complete.

DOCUMENTS

General

Chung, Kyung Cho, New Korea: New Land of the Mornine Calm, New York- Macmillan, 1962^

Henderson, Gregory, Korea: The Politics of the Vortex. Cambridge: Harvard University Press, 1968.

McCone, Shannon, Korea: Land of Broken Calm, Princeton: D. Van Nostrand Co. , 1966. —

Sohn Pow-key, Kira Chol-choon, Hong Yi-sop, The History of Korea.

Seoul: Korean National Commission for UNESCO, 1970.

Yi, Kyu-tai, Modern Transformation of Korea, Seoul: Sejong Publishing Company, 1970.

Christian

Breidenstein, Gerhard, Christians and Social Justice: A Study Handbook

on Modern Theology, Socio-Political Problems in Korea, and Community Organization, Seoul: Korean Student Christian Federation, 1971.

(Available in English from Rev. Fred Bayliss, 190-10 2Ka Choong Jung Ho, Sudaimoon Ku, Seoul.)

Clark, Allen D. , A History of the Church in Korea, Seoul: The Christian Literature Society of Korea, 1971.

Clark, Allen D. , ed. , Prayer Calendar of Christian Missions in Korea, Seoul: The Christian Literature Society of Korea, 1972.

Kane, J. Herbert, A Global View of Christian Missions, from Pentecost to the Present, Grand Rapids: Baker Book House, 1971.

Moffett, Samuel Hugh, The Christians of Korea, New York: Friendship

Press, 1962.

Shearer, Roy E. , Wildfire; Church Growth in Korea, Grand Rapids: Wm. B. Eerdmans, 1962.

ORGANIZATIONS

Korean Bible Society, P. 0. Box 1030, Seoul, South Korea.

National Council of Churches (formerly National Christian Council), //136-46.

7

ACKNOWLEDGEMENTS

The information in this profile was taken from many sources which were the best available to the editors at the time of preparation. However, the accuracy of the information cannot be guaranteed. Views expressed or implied in this publication are not necessarily those of the ICOWE convenors or staff. The editors have tried to present the ministries of various organizations in an objective manner, without undue bias or emphasis. Where we have failed, we apologize for erroneous impressions that may result and request that comments and corrections to sent to MARC, 919 W. Huntington Drive, Monrovia, California, USA 91016. We appreciate and acknowledge the comments and contributions of various organizations and individuals in the preparation of this publication, with special recognition to Rev. Samuel I. Kim.

Copyright © 1974 International Congress on World Evangelization. Reproduction of this document is permitted if appropriate credit is given.

(Printed in the U.S.A.

8

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-6-

Report No. 2

PR:3BYTEHIAN CHURCH KCFMA ( Tong-Hap )

_ iiomer T. Rickabaugh-

Table of statistical data for the veers 1 , ic75 lp7(, ,

comparison and analysis of rf^tKT and. I9^6 for

19?4

639,605 l°8f4*2 54 ,°07

*352,^2 7 3,334

2, 05

1973 697,948 213,349 6c , 770

333,774

34,855

2,932

1976

757,845

243,577

67,378

4c~,q82

38,908

3,153

I. Constituent Membership (Total)

Baptized? full members

Catechumens

S.S. attendants (children, school, &■ older youth)

Persons baptized as infants

II. Number of Churches (Total)

Organized with Cession (minister and elders)

Organized with Elders (no regular minister)

New churches being organized

(less than 30 baptized members)

III. Number of Church Workers (Total)

Retired ministers & those not in active service

Evangelists - Male

- Female

Offi,IhT *ta9Sti°* are based °r re?”lar reports prepared for the 1975 1976 anedi%nMr' ***'**<-»* - theirMeoortsfr

pLvhuTyear! ^ C°mplled *S °f 31 of the

This figure includes ministers serving churches, special evangelistic ministries, military chaplains, school chaplains missionaries (10 Korean =hrn^ ai»,a oi • - cnapiams,

Korea), etc. abroad and 21 missionary co-workers in

915	912	920
439	428	479
) 205	203	220
rs 1,126	1,212	1,311
118	177	223
3,085	3,322	3,711
ce*l,4lO	1,434	1,615
173	169	155
1,147	1,343	1,4q8
355	376	443

**********

%ht

staff members

_rnn . . See an unhappy irony m the way in which general

economic improvement in Korea has apparently

intense materialism wV ich in turn is working against the ''I,0re hospitals Christian commitment to the poor and sick As one

th:nrLoTarr’ "V time °f ramDSnt “teriaU*,' , sP:

tnat the poor and unsaved will continue tn rs™ l 1 ; y

sniritual healine in our inatit to Una both Physical and

IV. Personal

Events important to individual missionaries included seeing an^ociat.e who has been trained, successfully take over administrative responsibility : the return to •

cflenLrtrcf Christian Academy; editing of the Prayer"*^

calendar of Christian Missions: the arrival nf = „olt, „

in the United states, and research for a took on the cultural — impact on Korea of the early missionaries.

Personal have included its limits on Korean church missionary to struggle with roads through as backaches,

problems and tragedies affecting missionary life

— -vh °T 5 parent; the continuing inflation with personal and work budgets; strife in one's ; continual search for "haniHi" to enable the oetter contribute to the life of the Church; government red_tape; city plans threatening to put missionary homes; personal health difficulties such digestive problems, and blood sugar problems.

Conclusion

,AS a. P-^-U-s- mission family serving in Korea during 1978 we

Veil It T naS KiVen US to P~claif the Good

News Of Jesus Christ in both what we say and what we do. We reioice

in the very visible progress to be seen in both Church and Nation

We sorrow at disappointments and shortcomings, but are confident

in^l^^^hfdSfahL^6 =hUrCh -11 - -adCa°ndf1mepLr

STATISTICS ON THE KOREAN METHODIST CHURCH 1951-76

year churches

NENBERSGUO

^Charges	^Churches	#Kido 6 ho	Total	Full Members	Baotized	Infant Baptism	Prepar- atory	Appli- cants
1951	345	453	87	540	NR	NR	NR	NR	NR
1952	401	523	135	668	23,166	NR	4,379	10,218	25,473
1953	459	621	175	796	29,105	NR	5,153	14,443	35,626
1954	591	739	182	921	25,781	NR	6,449	18,354	37,633
1955	639	853	165,	1,018	34,781	NR	6,449	11,421	18,949
1957	726	946	160	1,106	42,582	3,444	6,389	26,451	44,894
I960	777	1,016	120	1,136	54,925	5,690	7,857	15,536	33,807
1967	1,102	1,282	82	1,364	71,353	11,482	10,968	20,332	154,030
1968	1,019	1,194	62	1,256	72,575	9,112	11,002	20,410	148 , 603
1969	1,157	1,372	36	1,408	84,162	11,525	12,463	22,137	170,101
1971	1,201	1,369	65	1,434	79,893	12,736	12,022	22,188	152,443
1972	1,316	1,493	45	1,538	98,365	15,320	14,526	25,336	184,595
1973	1,366	1,509	46	1,555	105,232	15,748	16,153	29,044	188 , 914
1974	1,406	1.537	34	1,571	113,059	17,720	17,236	29,407	204,388
(Figues	do not	include break off	churches	; Kyunggi	Conference in 1970;	Kaingsin	Church 1974
1975	1,488	1,607	55	1,662	113,308	17,861	17,372	29,212	199,355
1976	1,585	1,719	83	1,802	124,395	21,539	18,428	31,354	224,232

Total

Constit

45,716

63,236

84,327

97,213

113,902

123,760

117,815

268,165

261,702

300,088

279,282

338,145

355,091

381,800

377,108

419,948

* Drop in Membership reflects a church split in which about 50 - 100 churches pulled out to form the Kyunggi Conference. Many have come back and are in the regular figures.

** Reflects the church split into Neutral, Legal, Kaingsin, Kyunggi and no relationships. Many of these are bqck and are showin in the regular figures as part of the regular church. Next year when the Methodist Church is re-united according to present plans, the figures will increase greatly.

Prepared by Rev. Carl W. Judy

October 5, 1977

APPENDIX II

PROTESTANT DENOMINATIONS AND MARGINAL SECTS

#

*

*

(Olive Tree) Evangelistic Society Presbyterian Ch. of Korea(Hap Dong,Nae) Presbyterian Ch. of Korea(Tong Hap, Ecura) Holy Spirit Assn, for Unification of World Christianity (Tong'ilkyo)

Korean Methodist Church Presby. Ch. in the Reoublie of Korea Christian Korean Holiness Church (C.M.S.) Korean Presbyterian Church (Koryo)

Jesus Korean Holiness Church Korean Baptist Conference (So.Bao.) Salvation Army Seventh-Day Adventists Christian Korean Assemblies of God Korean Bible Presbyterian Church (Non-ICCC Jesus Korean Methodist Church Korean Church of Christ (instruments) Korean Bible Presbyterian Ch. (ICCC)

Korean Bible Baotist Church Nazarene Church Anglican Church in Korea

Jehovah's Witnesses

Christian Korean Reformed Church

Korean Jesus Reformed Pres. Ch.

Jesus Free Methodist Church

Korean Gospel Church

Korean Jesus Pres. Ch. (Head Presb<ry)

Church of Christ Evangelical

Church of God

Reconstructed Church

Choson Christian Church

Ministers^

Adherents Evangelists Churches

Others (24 bodies)

Total

700,520	1,515	1,768
550,790	2,096	1,991
504,728	2,580	2,281
304,750	1,013	936
289,024	1,507	1,350
194,188	788	689
145,773	639	581
102,125	702	513
71,516	185	146
51,613	353	378
49,635	236	206
33,596	748	627
27,348	150	117
) a, 190	62	58
19,960	70	41
19,813	87	97
13,951	91	89
12,108	61	49
10,880	59	60
9,824	38	64
8,911	657	219
8,225	58	51
7,260	187	139
6,788	48	45
5,900	19	12
5,016	17	14
4,490	107	87
3,637	24	17
3,449	35	53
3,030	20	13
24. U4		285
3.214,454	9,300	8,405

Kidokyo Yonkam (Christian Yearbook-) 1970, op. cit. pp. 511-521 l' ~-prt ?fL,the 1971 General Ass, of Pres. Church in Korea (Korean)

* - Member of N.C.C. of Korea

The Roman Catholic Church in Korea reports 839,711 members, 3,042 oriests and church workers, and 368 churches.

Presbyterion Church (R.O.K.)

/<n7

2.

The decrease in 1964 is explained as an effort to secure more accurate data.

October 1977

Koiua t^m>j in*

W.C.C ioj'

S ^ 7H iJ il H JH1 ^ gf £

1975. 12. 30 ft*l)

		jh nf	9		S SI 4	3 oj 4
	/ «fl	ft 0)1 4 n ft	-S- ft C*	ft)	2,685	639, 587
	a. cfl	ft 41 4^ JiL ft	s. 4 (ft	4)	2,484	668, 678
	3 4|	ft oil 4" J2. ft	s. a) (jl	ft)	1,196	292, 808
	¥ *H	ft 41 ^ JiL ft	-3- 51 (41	ft)	76	15,060
	S' 41	ft oi| ^ JL ft	s. ft (3.	ft)	64	2,460
	6 ^	ft oj| ^ jn. ft	-S- ft (4	ft)	'j	1,380
	7 41	ft oil 4- JL ft	5. 3J (4-SLft)	58	9, 705
/	*1	^ 1 ^ ft	ft ft-	ft	1,571	374, 805
	s ft	-4 4 ^ jn.	ft -S.	ft	738	290,545
	• 7-	4 ^ 41	ft 4	ft	111	62,365
	ft ft	4	ft	69	42, 102
	4	*V Ji 41 ft A	4 jL	ft	14	4,544
	1 4	T 1 41 ft ^	ft Jl	ft	761	208, 416
	2- ft	4 2 41 ft ft	ft Jl	ft	80	9, 176
/	ft	4 ft *1	51 ft	ft	667	124, 540
	ft	^ * ft	Jl	ft	7	1,738
	ft	T; ’" -n. 4 k	5. Jl	ft	133	11,517
	7 41	ft oil <t ji ft	ft ft 2.	ft	125	18, 692
	ft	7 ft 4 ft ft 4	ft ft Jl	ft	583	36, 587
CL	41	4 3- 41 ft	- ft ft	ft	80	22,651
3	JL	4 i s. ft 4 ft	4 ft ft	ft	7	1,590
	-2- ft	4 =8 ft	ji	ft	57	11,957
	ft	4 5L 41 ft 4	ft ft ft	ft	212	102,000
	ft	^-4 4 3!	ft ft	ft	95	17,345
	ft	ft ft a 4	. ft Ji	ft	20	2,047
	4	£ 4 ft	*	ft	441 .	29, 759
	4	4 Ji ft ft 7ll	4 ft 5.	ft	122	36, 550
	ft	5-		ft	2, 293	718,608
	*	ft		Jl	969	373, 329
	-§-	-S- 4 ft	i	ft	110	36,100
	lftft «]ft 237)1 jn.ft			514	152,684
	$		*1		16.351	4. 319, 325

£: *11*. **** 7\^Mi\ >H«d* 7]^£.i| *|^<H| tfx| 3°l El-^SH i **l* 4HHh

*4 ft- ftMft-3. ftft°l *tf 4 ft* Xl4*l 44 44 4°)| 44 44 tf-fe- sM 4444. 444 44 4jnft

1,164. 587* ■£ 44 *r4 4 4 4 *HM4L**I **<•)) -fe- 3, 154, 7383 4 44.

*55. W1

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Si-ir 3 ^-4.

4) 3’352£ e |- .SL5?MM-fc- #0). £ - oj.;. *,

’.L^s]^o]tK 43-3-44 Si-::- 4 44 44 Si^K 4 3-€r Ih|tj| o-jj-u|-4 4e|jiLy.4i ov^j 44. ’ " " A

014401 44^44-^ 444 44^444^4. a}-43 444-1-4 4444 4 4 4-?.- oi-oi 44 '• 44 v 44 4 <US^L 4 4^4 4-^4

4 4 444. :i44 44-«i 4^444 444 4 4- 4- 4 .si 4 4 3 4 4 44 4 -5- 4 4- £ 4 y\

4-S:4 352°) --J-4.4 444- 4^144-l 44^4 ^-4 4-4 443- 43*1 43*fe<Hl oio-ixi 0^hc} -?l4-fe:- 4-^4 ^4-H-^-- 444 ^434 «*j

314-t 34 4.

■^4 u^4- 44 3 -£-4 4 4 44 3-£

4 5-44 4 44 44 4 4e)52i|°] 441-1- 4-44 4-51 12 £ 014.

41 'I 4 4444- 3344 44444 44524

4^4 444 444- 44 4 44- 3524-s-oH ct]

4 444 444 44- -g- ^ioj0| ^ 344.

C3^ -§-3 34-2- £ 44 44-sl in. 4 £7}- pjp 19304 4-44 4 4 4 44 445n.j| 4 4^- ^

4 4-444Ni 4-44-1'- 4^4 34^4-n. £ £

44.

5ili| 4s ^ 52444 o(.C||5|. 7^-4.

4 12	52i|4-(-V-.i 1 )	J*4 W-M. ^4 r(21ii 2 )
1930	139	26,999
1940	282	45,716
1950	549	67,850
1960	1.137	124,678
1970	1 ,418	300,388
1971	1 ,300	305,847
1972	1,538	338,143
1973	1,555	355,091
1974	1 ,672	360,123

®1®I ^Ml -5. 4 44->2 4 4o]| 4a(| xy ^_|_

4 44 4-t- 34 4.

12 it 1 )<H|3 -M.4 o| 1 940 4 — 1 950 4 40 1£ 4J 524 444 (44M1 4 4)4 ^4 *J 44 4-§-4 4 ^ 3 ^-§-4 2- -1-44J1 52 i] 47f 28252 i|o|| 4 549.12 i|-,,‘ 1 2“H4 b . 19504 -19604

44444333 444 $i£-g-<H|J2 44421 j2 il44- 54952iH| 3 l,13?52i|i 424 34 5}. 44.

ISH 1 ) gsB greaeiia jnaj

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4 4 -*24 44 1, 137?H 4 4 30) 1 970412 <H| xrl ,418 7|)iL °- 25 % 44 4 4^44 4H 52 444 :- 124,6784^14 300,38821 141% 44-|-f- ^.o) 5(0. ^4^-4 44.

19704^44- 52 i| "44 1,4184 44 3 4 19714

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ne|44 o|5j£ 4 4 4^^. uei-o|- 4 xUes| 4 412 0i-s.5j.4t4 4^.4 7j^_ .i(|7jo| 44.

54'

CHURCH OF THE NAZARENCE, KOREA 1955 - 1977

YEAR	CHURCHES	CONSTITUENT MEMBERS
1955	14	3,655	Ratio:
1954	21	3,799	New believers 5$
1957	23	3,945	Catechumens 30$
1958	NR	NR	Ban ti zed mem, 30$
1959	28	4*352	S.S. members 35$
I960	NR	NR
1941	31	5,369
1962	34	5,732	Ration of ordained to
1943	39	6,284	lay pastors is about 10/l
1944	44	6,574
1965	47	7,420
1964	50	8,293
1967	56	8,878
1968	56	10,549
1969	56	11,668
1970	70	12,155
1971	70	13,265
1972	73	13,842
1973	90	15,126
1974	125	26,217
1975	121	30,928
1976	128	33,150
1977	131	35,828	Prepared by Rev. Brent Cobb October 8, ^977

CL!?I

STATISTICS ON THE KOREAN METHODIST CHURCH 1951

r-f /

I

YEAR	MINISTERS	ACCEPTED SUPPLIES Ord?Not ord.	SUPPLIES Sem. Not sem Grad. Grad.	RETIRED	WOMEN JONDO
j'ull	on Trial’ ?rd?Not ord
1951	NR	NR	NR		NR	NR	NR
1952	NR	NR	NR		NR	NR	NR
1953	163	92	69		213	15	145
1955	167	93	89		280	25	195
1956	196	171	179		342	23	194
1957	250	115	232		477	27	NR
1961	321	136	175	181	290	26	NR
1967	509	152 140	65 57	171	207	37	81
1969	733	169 123	87 40	172	238	28	105
1968	NR	NR NR	NR NR	NR	NR	NR	NR
* 1970	662	143 121	70 56	159	209	28	89
1971	NR	NR NR	NR NR	NR	NR	NR	NR
1972	774	123 136	65 40	149	277	46	75
1973	832	142 152	4 25	123	322	46	90
1974	944	156 152	4 16	126	376	45	115
1975	935	177 148	10 11	115	350	47	127
**1976	980	191 143	63 14	175	329	56	106

* A grouD went out and fcmed a seoarate Kyunggi Conference and Church,

TOTAL

TOTAL CHURCH EXPENDITURES

NR

NR

682

849

1,105

1,101

1,129

1,419

1,693

NR

1,537

NR

1,685

1,736

1,958

1,920

2,057

176J°39625fe

4.691,019,239(15,000-)

274,344,937

395,555,000

452,068,164

690,396,885

369,786,633

679,096,425

516,912,185

NR

1,154,642,292 1,417,642, as 1,935,715,045 2,598,764,749 4,848,691,344 4,963,874,701

** Does not include East Conference Building Monies.

Preoared by Rev. Carl W. Judy October 5, 1977

PRESBYTERIAN CHURCH OF KOREA (Tong-Hop) September 22, 1977

Table of statistical data for the years 1974,1975 and 1976

for comparison and analysis of growth: —

	1974	1975	1976
Constituent Membership (total)	639,605	697,948	757,845
Baptized? full members	198,442	218,549	243,577
Catechumens	54,907	60,770	67,378
S.S. attendants (children, school, & older youth)	352,422	383,774	407,982
Persons baptized as infants	33^834	34,855	38,908
Number of churches (total)	2,803	2,932	3,153
Organized with Session (minister and elders)	915	912	920
Organized with Elders (no regular minister) 439	428	479
Organized with Minister (no elders)	205	203	220
Organized without minister or elders.	1,126	1,212	1,311
New churches being organized (less than 30baptized members)	118	177	223
Number of church workers (total)	3,085	3,322	3,711
Ordained ministers in active service*	1,410	1,434	1,615
Retired ministers & those not in active service	173	169	155
Evangelists - Male	1,147	1,343	1,498
- Female	355	376	443

These statistics are based on regular reports prepared for the Office of the General Assembly, and appearing in their Reports for 1975, 1976 and 1977. Data comoiled as of December 31 of the previous year. .

*. This. figure includes ministers serving churches, special evangelistic ministries, military chaplains, school chaplains, missionaries (10 Koreans abroad and 21 missionary co-workers in Korea), etc.

Prepared by Rev. Homer T. Rickabaugh

j |

PRESBYTERIAN CHURCH OF KOREA (Tong-^op) September 22, 1977

^able of statistical data for the years 1974,197$ and 1976

xui wmpanson ana analysis of growth:	1974	1975	1976	\4jX
I - Constituent Membership (total)	639,605	697,948	757,845
Baptized?full members	198,442	218,549	243,577
Catechumens	54,907	60,770	67,378
S.S. attendants (children, school, & older youth)	352,422	383,774	407,982
Persons baptized as infants	33,834	34,855	38,908	Yc, 3iT
II - Number of churches (total)	2,803	2,932	3,153	3 V36
Organized with Session (minister and elders)	915	912	920	f,lfo
Organized with Elders (no regular minister) 439	428	479
Organized with Minister (no elders)	205	203	220
Organized without minister#or elders.	1,126	1,212	1,311
New churches being organized (less than 30baptized members)	118	177	223	*/7 r C 1 a *.m
III- Number of church workers (total)	3,085	3,322	3,711
Ordained ministers in active service*	1,410	1,434	1,615
Retired ministers & those not in active service	173	169	155
Evangelists - Male	1,147	1,343	1,498
- Female 355 376 443 These statistics are based on regular reports prepared for the Office of the General Assembly, and appearing in their Reports for 1975, 1976 and 1977. Data compiled as of December 31 of the previous year.
This figure includes ministers serving churches, special evangelistic m^istries, military chaplains, school chaplains, missionaries (10 Koreans abroad and 21 missionary co-workers in Korea), etc.
Prepared by Rev.	Homer T.	Rickabaugh

STATISTICS ON THE KOREAN METHODIST CHURCH 1951-76

YEAR

1951

1952

1953

1954

1955 1957 I960

1967

1968

1969

1971

1972

1973

1974 (Figues

1975

1976

CHURCHES

NENBERSGUO

^Charge	s ^Churches	#Kido 6ho Total	Full Members	Baotized	Infant Baptism	Prepar- atory	Appli- cants
345	453	87	540	NR	NR	NR	NR	NR
401	523	135	668	23,166	NR	4,379	10,218	25,473
459	621	175	796	29,105	NR	5,153	14,443	35,626
591	739	182	921	25,781	NR	6,449	18,354	37,633
639	853	165,	1,018	34,781	NR	6,449	11,421	18,949
726	946	160	1,106	42,582	3,444-	6,389	26,451	44,894
777	1,016	120	1,136	54,925	5,690	7,857	15,536	33,807
1,102	1,282	82	1,364	71,353	11,482	10,968	20,332	154,030
1,019	1,194	62	1,256	72,575	9,112	11,002	20,410	148,603
1,157	1,372	36	1,408	84,162	11,525	12,463	22,137	170,101
1,201	1,369	65	1,434	79,893	12,736	12,022	22,188	152,443
1,316	1,493	45	1,538	98,365	15,320	14,526	25,336	184,595
1,366	1,509	46	1,555	105,232	15,748	16,153	29,044	188,914
1,406	1,537	34	1,571	113,059	17,720	17,236	29,407	204,388
do not	include break	off	churches	; Kyunggi Conference in 1970	Kaingsin	Church 1974
1,488	1,607	55	1,662	113,308	17,861	17,372	29,212	199,355
1,585	1,719	83	1,802	124,395	21,539	18,428	31,354	224,232

* Drop in Membership reflects a church split in which about 50 - 100 churches pulled out to form the Kyunggi Conference. Many have come back and are in the regular figures.

Total Const it

45,716 63,236 84, 327 97,213 113,902 123,760 117,815 268,165 261,702 300,088 279,282 338,145 355,091 381,800

377,108

419,948

Reflects the church split into Neutral, Legal, Kaingsin, Kyunggi and no relationships. Many of these are bqck and are showin in the regular figures as part of the regular cnurch. Next year when the Methodist Church is re-united according to present plans, the figures will increase greatly.

Prepared by Rev. Carl W. Judy October 5, 1977

STATISTICS ON THE KOREAN METHODIST CHURCH 1951 - 76

YEAR	MINISTERS	ACCEPTED	, — SUPPLIES
fall	on Trial' Drd?Not ord	SUPPLIES Ord?Not ord.	Sem. Not sem Grad. Grad.

r

RETIRED

1951	NR	NR		NR		NR	NR
1952	NR	NR		NR		NR 1	NR
1953	163	92		49		213	15
1955	167	93		89		280	25
1956	196	171		179		342	23
1957	250	115		232		477	27
1961	321	136		175	181	290	. 26
1967	509	152 140	%5	57	171	207	37
1969	733	169 123	87	40	172	238	28
1968	NR	NR NR	NR	NR	NR	NR	NR
* 1970	662	143 121	70	56	159	209	28
1971	NR	NR NR	NR	NR	NR	NR	NR
1972	774	123 136	*5	40	149	277	46
1973	832	142 152	4	25	123	322	46
1974	944	156 152	4	16	126	376	45
1975	935	177 148	10	11	115	350	47
**1976	980	191 143	63	14	175	329	56

* A grouo went out and formed a seoarate Kyunggi Conference and Church

WOMEN

JONDOSA

TOTAL CHURCH TOTAL EXPENDITURES

NR	NR
NR	NR
145	682
195	849
194	1,105
NR	1,101
NR	1,129
81	1,419
105	1,698
NR	NR
89	1,537
NR	NR
75	1,685
90	1,736
115	1,958
127	1,920
106	2,057

176'°395?5fe

4.691,019,239(15,000-)

274,344,937

395,555,000

452,068,164

690,396,885

369,786,633

679,096,425

516,912,185

NR

1,154,642,292

1,417,642,218

1,935,715,045

2,598,764,749

4,848,691,344

4,963,874,701

** Does not include East Conference Building Monies.

Preoared by Rev. Carl W. Judy October 5, 1977

CHURCH OF THE NAZARENCE, KOREA 1955 - 1977

YEAR	CHURCHES	CONSTITUENT MEMBERS
1955	16	3,655	Ratio:
1956	21	3,799	New believers 5$
1957	23	3,945	Catechumens 30$
195S	NR	NR	Baotized mem. 30$
1959	28	4,352	S . S . members 35$
I960	NR	NR
1961	31	5,369
1962	34	5,732	Ration of ordained to
1963	39	6,284	lay pastors is about 10/l
1964	44	6,576
1965	47	7,420
1966	50	8,293
1967	56	8,878
1968	56	10,549
1969	56	n,668
1970	70	12,155
1971	70	13,265
1972	73	13,842
1973	90	15,126
1974	•125	26,217
1975	121	30,928
1976	128	33,150
1977	131	35,838

Prepared by Rev. Brent Cobb October 8, 1977

<5. A/-

A- '

TOriCS TO, CISCO 3SI0N ^

1. The Retreat in Missions (The 'falling away* f .iissi nary oersonnel and how this is Dr may affect church growth).

2. Lay participation in church Planting.

3. Physical facilities (buildings) as related to church growth.

4. How t . identify good places to start a church.

3. How t get a foothold in a new village.

6. How churches achieve self - support.

7^ Accurate statistic's.

8. What is the key role that the missionary in Korea at this point of time sh.-uld fulfill?

9k According to church growth strategy, how much lunger are foreign missi- onaries still needed in K.rea?

10. Church growth oriented evangelism versus people (as loved by Jesus) centered evangelism.

11. Current picture • f church growth in Korea; huw to ascertain accuracy.

12. How help small churches, frozen at 30 members, to grow.

13. How help small churches share preachers and branch _ut in new w.rk.

14. If only part-time in this work, what is the best way for f .r a missionary to encourage church growth? I, for example, am a seminary profess *r and librarian.

13. Hugh Linton’s survey of present churches in Korea.

16. A comprehensive survey of church growth in K.rea in recent years.

17. A bibliography of material .n Korean church growth.

IB. A sharing of methods used in establishing new churches.

19. Is church growth in Korean cities, particularly Seoul, mainly transfer, biological r conversion growth?

20. How can we support and assist Korean women to find their rightful pla.ee in the church structure?

21. Role of clergy laity in K rea i.e. Eoh. 4»*12

22. f regress report n those operating "Revolving Fund" programs.

23. Multi -individual conversion and decision.

24. Where are the reso nsive populations in K.rea today?

23. What specific aspects of the gospel are especially attuned to

Korean society?

26. How can we - and / ,»r should we - start new work in rural areas?

27. Personal evangelism methods.

28. More about successful churches in industrial areas.

29. Training A lay leaders.

30. The "house-church" approach - its strengths and weaknesses.

31. Requirements of growth in young churches which may qualify them to receive financial help.

32. What are the essential elements in K.rea today tha.t contribute to a new church developing rapidly into a solf-suoo. rting church?

33. What means arc there in K^rea for training local church w. rkers, especially "evangelists" who are net ordained?

34. What has been some >f the lasting results ,f the BG campaign, the C.C.C. Exolo, etc.?

35. What are effective means f r evangelism in Korea today (f77~nd ’78) and for the future?

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Statistics on Protestant Work

Denomination	Year	Churches	Workers	Constituency
Anglican	1974	63	67	30,000
	1975	72	52	30,000
	1976	72	64	30,000
	1977	72	56	40,000
	1978	75	56	40,000
Assemblies of God	1974	182	275	88,450
	1975	220	334	100,000
	1976	238	361	120,000
	1977	284	385	148,811
	1978	284	385	148,811
Baptist	1974	504	537	60,492
	1975	550	560	68,902
	1976	550	560	75,100
	1977	571	570	87,262
	1978	620	650	110,386
Bible Baptist	1974	54	64	6,214
	1975	55	65	9,000
	1976.	73	153	20,000
	1977	73	153	20,000
	1978	80	153	22,000
Church of Christ ( cc )	1974	81	55	7,460
1975	83	60	4,500
	1976	86	72	8,000
	1977	90	72	8,000
Church of Christ	1974	120	85	4,140
( Christ fs Korean	1975	125	100	5.000
Mission)	1976	125	100	5,000
	1978	150	220	24,022

Denomination	Year	Churches	Workers	Constituency
Church of God	1974	18	7	3,866
	1975	18	7	3 , 866
Foursquare Gospel	1976	6 .	12	400
	1977	7	11	856
	1978	9	14	900
Free methodist	1974	61	25	3,045
	1975	61	25	3,045
	1977	7	-	1,590
Gospel Church	1974	12	9	4,140
	1975	12	9	4,140
	1976	-	-	-
	1977	14	-	4,544
	1978	20	-	4,544
Haliness	1974	150	105	77,000
	1975	150	105	77,000
	1976	80	95	45,000
	1977	70	-	34,187
	1978	70	-	34,000
KEM	1974	3	•5	1,000
	1975	3	5	1*000
Korean Bible	1978	7	20	1,700
Mission
Korean Evangelical 1974	740	918	182,684
	1975	741	1,004	200,780
	1976	805	1,041	231,148
	1977	856	1,109	256,415
	1978	1,020	1,308	314,000
Korean Pentecost	^974	25	25	3,250
	1975	32	34	5,500
	1976	38	38	5,800

Denomination	Year	Churches	Workers	Constituency
Lutheran	1974	7	7	1,160
	1976	8	8	1,245
	1977	9	9	1,340
	1978	9	9	1,420
Methodist	1974	1,559	1,736	355,091
- ( § & )	1975	1,559	1,736	355,091
	1976	1,808	1,873	400,000
	1977	IV 76 3	2,076	420,546
	1978	2,165	2,438	580,110
Methodist	1977	302	375	116,555
( f a| )	1978	302	375	116,551
Nazarene	1974	110	107	16,532
	1975	119	135	25,000
	1976	135	140	30,000
	1977	135	140	35,828
	1978	140	145	36,000
RCLDS	1974	3	9	878
	1975	3	7	274
	1976	3	7	274
Salvation Army	1974	99	253	25,865
	1975	100	343	55,235
	1976	103	378	56,303
	1977	114	257	57,861
	1978	131	322	53,596
Seventh Day	1974	262	954	27,032
Adventist	1975	262	964	29,408
	1976	286	1,005	31,770
	1977	296	1,081	34,187
	1978	304	1,145	37,051

Denomination	Year	Churches	Workers	Constituency
United Pentecostal 1974	24	27	3,500
	1975	18	20	2,000
	1976	18	20	2,000
	1977	20	24	1,850
	1978	22	27	3,500
Presbyterian	1974	2,250	2,600	615,000
(Hapdong)	1975	2,534	2,696	668,618
	1976	3,012	3,044	730,682
	1977	3,457	3,554	837,473
	1978	3,685	4,254	1.013,500
Presbyterian	1974	2,586	3,018	611,154
(Tong hap)	1975	2,879	2,912	639,605
	1976	3,000	3,322	697,937
	1977	3,153	3,711	757,845
	1978	3,436	3,928	808,684
Presbyterian (Koryu)	1974	571	537	104,870
1975	619	340	124,965
	1976	610	630	114,104
	1977	611	740	138,192
	1978	636	828	164,143
Presbyterian (ROK )	1974	727	867	209,084
1975	738	927	216,068
	1976	750	950	222,593
	1977	781	946	194,784
	1978	731	946	194,784
Reformed
Presbyterian	1974	125	50	19,278
	1975	125	50	20,000
	1977	125	-	18,692
	1978	122	-	36,550

Denomination	Year	Churches	Workers	Constituency
Presbyterian	1976	48	65	6,200
( # SrU	1977	58	-	9,705
	1970	67	107	10,500
Presbyterian Reconstructed	1974 1975	22 22	17 17	2,300 2,300
Bible Presbyterian 1974	80	64	9,000
	1975	80	64	9,000
	1976	60	54	5,000
	1977	76	-	15,060
Unofficial Presbyterian	1974	59	30	12,500
( * )	1975	39	30	12,500

Sources: Prayer Calendar of Christian Missions in Korea and

General Directory,

W. Ransom Rice, Jr., Editor, 1975, 1976, 1977, 1978 Katherine Boyer Moore, Editor, 1979 The Christian Literature Society of Korea Seoul, Korea

Prepared by - Marlin L. Nelson Seoul, Korea Sept, 20. 1979

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Presbyterian Mission C.P.O. Box 1125 Seoul, Korea 100 November 1, 1980

Dear Friends:

This month marks the twenty-fifth anniversary of Sam's arrival in Korea as a missionary of the United Presbyterian Church, U.S.A. He Eileen and

had been here before, since this is the land of his birth. But when her Mother

he returned in 1955 after being deported from Communist China, twenty years had passed since he had last seen it. And Korea had been chopped in two and devastated by two tragic wars.

The changes during these past 25 years in both country and church are stagaerinq Looking back, first to 1955 and then another 25 years to 1930 when Sam was still a school boy in North Korea, here are some figures on church and population growth:

No. &

Population Protestants Catnoiics 1 Al I Christians- t f.hristTTTT

1930 South 20,438,108

1955 South 21,502,386

1980 South 38,000,000

306,000

934,000

5,294,000

109,000

183,000

1 ,144,000

415,000

1,117,000

6,438,000

2%

5%

17-18%

The Oldest Church Cross in Korea

A Gallup poll in August of this year reports the total number of Christians in South Korea as even higher than the above chart. 18.8% of the people of this country claim to be Christians, it says. And their poll sampling did not include anyone under 20 years of age. How- ever, it may have included the Christian fringe and cult followers.

But the percentage of Christians in Korea is higher among young people than in the older age brackets, so we think the figures above are not inflated.

Of course, rapid qrowth is not an infallible siqn of health either in the human body or in the church. Cancer cells grow too. But if there is no growth in the church, surely it is a signal of something wrong. And so we both rejoice and tremble at what is happening here and pray that God will be able to bring to completion the work He has begun.

Furthermore, before we become too complacent about Christian qrowth in Korea, we must observe that it has been very uneven. Seoul, the capital city, is about 25% Christian and has over 3000 churches for a population of 8,000,000 people. The next three largest cities, Pusan, Taegu and Kwangju, are said to be about 15% Christian. But the rural areas are only 5% Christian. One entire province (Kangwon) is only 2.7% Christian. There are probably about 100,000 villages in rural Korea made up of clusters of houses; some have no more than 10 houses to a village and some have more than 100. Perhaps as few as 6000 of these villages have worshipping communities among them.

The picture is not all dark in the rural areas, though. Just three weeks ago we went back to Andong two hundred miles southeast of Seoul where we had spent three years from 1957 through 1959. There were then just over 200 churches in the Presbytery. Sam and his faithful co-worker. Elder Kim Tong-Sook, tried to visit each at least once a year. Most of them had no ordained pastor, so one of Sam's tasks was to examine candidates for baptism and administer the sacraments as well as preach and encourage the lay leaders. We also visited many un-churched villages trying to plant the seed of the Gospel. Imagine our joy last month to be called back for the dedication ser- vice of a new church in the village of Ui-dong, which we had first visited over twenty years ago. Our old partner. Elder Kim and his wife, spent all last year living, praying and working in that village. Now there are 70 adult believers and 100 children gathering regularly for worship, instruct- ion and witness. Many came from miles around that day for a joyous cele- bration of dedication of the new building. This was the fifth new church that Elder Kim has founded in an unchurched village in the last 20 years.

25 Years in Korea

o»bi

86 ACTS THEOLOGICAL JOURNAL fw*.v«/)

Pi Cv.f,'p; i (W, Ck~ck Mr *

situation changes before the book is printed. However s, reports can md.cate trends which can be analyzed and give help insights for future evangelism and church growth. I wan, to tha

Chart for Korean Church Growth ( 1784- 1990)

		(thousands)
	X 1	1 11.000
	1 1 1	10, 500
	1 1 1	10, 000
RomanCatholic (— )	1 Protestant (-— ) »	9, 500
	i	9, 000
1774-4. 000 1801-10, 000 1857-15,206	i i • i >	8, 500
1866-23; 000 1883-12,035	i i i	8, 000
1890-17,577 1900-42,441	265 » 18,081 !	7, 500
1910-73,517 1920-90, 000	167,352 1 215,032 /	7, 000
1930-109, 000	306, 07 1	6, 500
1940-150, 000	372,000
1950-257,668	600, 000 k	6, 000
1960-365,968	1.257,428
1970-839,711	2,197.336	5, 500
1980-1,321,293	5,809,417
1989-2,613,267	10,644,455 / / 1	5,000
	i j / 1 / 1 i i « | • J	4, 500
	4, 000
	i 1 / i |	3, 500
	i « 1 1	3, 000 1
	i ! / /	2,500 ■il
	/ ; / / ,	l, 000 1
	/ / 1	Kn O O ******
	l	, 000 J
	/
	^ y 1 s	00 ]

40 SO 60 70 80 90

CHRISTIANITY IN KOREA: WHAT MAKES TT CTnu

SAMUEL HUGH MOFFETT

One fact at least is difficult to dispute in any discussion of Christianity in Korea. It is growing. Anyone who lands at Seoul in the evening and wonders at the red pinpoints of light blanketing the city from the mountains down across the river will be told that these are the red crosses which mark the city's 4,000 and more Protestant churches. It is a very visible growth, but it is growing so astound- ingly, and so irregularly that no one really knows how many Christians there are in Korea.

I am tempted therefore simply to stipulate the growth and to concentrate on a more important question: not how many Korean Christ- ians, but wh* so many? Why, after 200 years of Catholicism and only 100 years of Protestantism are there so many Christians in one small corner of a continent which has the reputation among all the world's continents of being the most resistant to Christian expansion? Why in one half of a once united nation in what is arguably the least Christian sector of that most resistant continent is there such an astonishingly large Christian community.

Korean Church Statistics

But however much I would like to skip the statistics, they are an important background element to any discussion of the reasons for Christian expansion. Let me sketch briefly the dimensions and uncer- tainties of the estimates. (And let me add that in emphasizing numbers as a sign of growth I am not unaware that growth in faith, growth in

-2-

understanding and growth in service are as improtant as growth in numbers, but one small paper cannot say everything.)

After nearly 2000 years of Christian expansion,

Latin America	was 93.6% Christian
North America	87.1%
Europe	84.2%
Oceania	83.9%
Africa	45.4 %
U.S.S.R.	36.3%
South Asia	7.8 %
East Asia	1.9%

The category of measurement used in reaching these figures is "total adherents", so judging by even this most general of categories East Asia is less than 2/, Christian. Yet South Korea, according to the same Encyclopedia, was already five years earlier (1980) estimated to be 30.5% Christian. Comparable figures for the other two major components of the East Asia continental bloc were Japan 3% and mainland China 0.2% (2/10 of 1%). We shall have to look more critically at the statistics shortly, but suffice it to say here that the fact of growth, phenomenal numerical Christian growth in Korea is not in dispute.

World Christian Encyclopedia, ed. D. Barrett. Oxford, 1982. pp. 782-785. (hereafter W.C .E . ) The 1985 figure is extrapolated from a 1970, statistical base. It uses the category of religious "adherents which is the most all-inclusive of religious measurement and includes followers of all kinds - professing, affiliated, practicing, non-prac- ticing, etc".

^Ibid . , p. 441.

3

All the statistical estimates are debatable. They run from an overall maximum estimate of about 12.5 m. adherents (or 30.5%), as claimed by enthusiastic celebrators of Korea's Christian centennials (Protestant and Catholic), and the slightly lower figure of 11 1/2 m. in the World Christian Encyclopedia already noted, to the lowest current estimate of about 7 million (about 17.4%) reported by more skeptical observers who follow a government survey of October, 1983 . ^ This separates optimists from skeptics by 5 1/2 million, and cuts the total number of reported Christians almost in half. Why the unmanageable difference?

For one thing, church statistics are notoriously soft. The upper register statistics of the optimists rely, for the most part on the membership claims of Christian bodies which, consciously or not, are in competition with each other. Moreover, in all good faith, the differ- ent groups are often measuring differing categories of believers. Some use the loose term "adherents", or "Christian community". Others report communicant or "adult" members. Still others count all baptized members including infants (which is the usual Roman Catholic practice).

The difference between using "adherents" and "adults" as the base can change the total by about one half to one third.

~ 3

1985 Mi iu Hanin Kidokkyo Yonkam. Seoul: Kidokkyo Munhwa-Sa, 1985. (hereafter 1985 Yonkam) , pp. 37ff. It reports 9,736,396 Protestants, excluding cults. The Roman Catholic Church reported 1.7 m. members at the end of 1983 (Korea Herald 4/3/84) These figures are for South Korea. No statistics have been available for North Korea since 1945.

^Ibid . , p. 44

It is sometimes said, for example, that there are more Presbyterians in Korea than in the United States, and it may be true. The 1985 Korean Protestant Yearbook for South Korea cited above claims 6 1/2 million Korean Presbyterians."’ American Presbyterians usually report only about 4 million. But the former figure is almost certainly "adherents’’^ the American figure probably "communicants". The World Christian Encyclopedia recognizes the difference. It reports, for 1980, a total of 4,300,000 Korean adult Christians, but 10,145,000 "affiliated" (total recorded) Christians. ^

Some prefer the generally lower figures of what they refer to as the "government census" of October 1, 1983. 7 But these statistics also are flawed. The survey (it was not a census) was conducted by local government offices and was published by the Ministry of Culture and Information. It sampled people only over 18 years of age, and depended

on information from their family registries, assigning the whole

8 9

household to the family religion of the father. The results:

Buddhists	7,507,000	(18.8%	of	country populat	ione	48%	of	"religious"	population)
Protestants	5,337,000	(13.3%	it	ii	ii	e	34%	ii	ii	" )
Catholics	1,591,000	(4.0%	it	ii	ii	e	10%	ii	ii	" )
Confucianist s	790,000	(2.0%	ii	ii	ii	e	5%	ii	ii	" )
Others	363,000	(0.9%
	TOTAL	39%
1 Christians	6,928,000	(17.3%)

^1985 Yonkam, p. 38.

6W.C.E., p. 444.

See Adrian Buzo, "Secularism Blunts Christianity's Impact on

South Korea". Wall Street Journal, August 20, 1984, p. 11. His

title correctly identifies a trend. I question only the

stat ist ics .

g

[Presbyterian] Newsletter (Seoul), February 29, 1984. (mimeographed).

9

The detailed summaries by provinces are given in the 1985 Yonkam, p. 44, cited above. The population of Korea in 1983 was 39,660.00. An important missing factor in these statistics is the absence of estimates of the prevalence of shamanism in Korea. It may well still be the largest popular religious belier, but has no central organization and no statistics.

I cannot resist adding my own educated but fallible guess to the

confusion. Assuming, in the rest of this paper that the correct figure

is somewhere between the highest and lowest estimates. After a

respectful glance at the above statistics, I will move toward high

middle ground and conjecture that at the end of 1985 there may have

been 10 1/2 million Christian adherents in South Korea, out of a

population of about 41 million, or about 25.6

Protestant 8,000,000 (19.5%)

Roman Catholics 1,850,000 (4.5%)

Cults (semi-Christian) 650,000 (1.6%) . ~

10,500,000 (25.6%)

I am led to this fairly high figure by two recent by a Gallup Poll

affiliate in Korea. The first, in 1982, questioned Koreans of all ages

and found 29% professing Buddhism and 20% Christianity (Protestants 16%e

Catholics 4%).^ The second, in 1983 surveyed Korean young people

between 18 and 24 years of age and discovered that 30.4 "believed in

Christianity" (Protestants 24.3%e Roman Catholics 6.1), while only 12.1%

professed to follow Buddhism. This indicates an upward trend toward the

Christian faith. These surveys, which are corroborated by other studies,

strongly suggest a shocking decline of about one million Buddhists and an

accelerating rise in the number of Christians, particularly among Korean

12

young people in the those years from 1980-1983.

^There may be fewer Protestants and more semi-Christian cultists, or vice versa. The line between becomes blurred at times. I include in "cults" both Mr. Moon's Unification Church and Elder Park's "Olive Tree Church" .

^See summary in Newsletter, Royal Asiatic Society, Korea Branch, June 20, 1983.

1 2

The same conclusion with slightly different figures is reached by W. Cameron Hurst, III in UFSI Reports (Hammer N.H.) 1983/No. 26, p. 6

6

But whether one chooses high, low or median estimates, there is no escaping the fact the Christianity has grown. When my father reached Seoul in 1890, there were between 10,000 and 17,000 Roman Catholics.13 Records for 1889 show only 74 communicant Protestants.1^ Forty years later, when I was a boy in Korea in 1930, the number was 413,000 Christians or 2% of the population. When I returned in 1955 there were

1.117.000 or about 5%. 13 Today there are over 10,000,000, or 23%. Very roughly that would mean one Korean in a thousand was Christian in 1890 (taking the lower estamate), one in 50 in the 1930s, one in 20 in 1955, and one in four today.

The largest single Methodist congregation in the world is in Seoul, Korea, with over 10,000 members. The largest Presbyterian congregation in the world is in Seoul, Korea, with about 60,000 members. The largest Pentecostal congregation in the world is in Seoul, Korea, claiming over

400.000 members. And there are said to be over 4,000 Protestant churches in Seoul.

Whether this rapid growth is good or bad is another matter. But there has been growth. The next question is why?

Joseph Chang-Mun Kim and John Jae-sun Chung, Catholic Korea Yesterday and Now. Seoul: 1964, pp. 231,295.

14

53rd Annual Report of the Board of Foreign Missions, Presby- terian Church USA, 1890, "Statistics of Korea Mission," p.137. "Added during theyear 39e Present number of communicants 104", and The Gospel in All Lands (N.Y.C., Methodist Episcopal) vol. II, no. 1 (Jan. 1890), p. 420. "9 members, 36 probationers".

13Figures compiled in my letter of November 1, 1980. Statistics after 1950 are limited to South Korea alone.

Why The Church Grew.

If it is difficult to measure the numerical growth of Korean Christianity, how much more difficult is the task of trying to deter- mine why it grew ? Quantification at least deals with measurables, however ambiguous and irregular the statistics may be. But what is the measure of a vigorous, volatile religious faith and its intricately complex relationships to a national culture, initially hostile, and in constant, rapid change?

In 1934 my father, Samuel Austin Moffett, ^ in whose territory the

first quickening of Protestant church growth had broken out forty years

earlier, looked back over fifty years of Protestant missions in Korea

and summed it all up in one memorable sentence, "For fifty years we

have held up before these people the Word of God and the Holy Spirit 18

has done the rest." It was true, theologically speaking, but is that

enough of an explanation? In 1896, two years after the flood of

conversions in the northeast began, Moffett's seminary classmate and

fellow missionary, Daniel Gifford, traveled north from Seoul to see

19

what was happening. The work, he wrote, "has spread like wildfire".

Austin, not Addison. This was one of careful Latourette's few mistakes. Hisotrv of the Expansion of Christianity, vol. VI, p. 422.

^See Roy Shearer's graphic and thorough analysis in Wildf ire: Church Growth in Korea. (Grand Rapids: Eerdmans, 1966) pp. lll-135e and Jong-Hyeong Lee, "Samuel Austin Moffett, His Life and Work in the Development of the Presbyterian Church of Korea, 1890-1936", Ph.D. dissertation, Union Theological Seminary, Richmond, pp. 69-122.

18

H.A. Rhodes, ed . Fiftieth Anniversary Celebration of the Korea Mission of the Presbyterian Church in the U.S.A. (Seoul: YMCA Press, 1934)

19

D.L. Gifford, letter to the Board of Foreign Missions (Northern Presbyterian), Sept. 1, 1896, from the unpublished mimeographed summary, Korea letters, vol. 6, p. 11. The complete Gifford letter is on reel #178 of the microfilm collection now in the Presbyterian Historical Society, Philadelphia.

But Gifford's letter added some less theological and more geographical

and anthropological conjectures about reasons for the growth. The

people are different in the northeast, he suggested. The men there are

bright, spirited, agressive in Christian work and not dominated by a

Confucian aristocracy to the same extent as farther south.

Roy Shearer's classic study, Wildfire: Church Growth in KnrPa.

takes its title from Gifford's letter and uses it to call attention to

9 n

the regional unevenness of Korean church growth. Two earlier studies

had already pointed out its chronological unevenness. A.W. Wasson in

1934 divided Southern Methodist growth into six irregular periods of

2 1

alternating growth and decline. That same year, H.A. Rhodes'

fiftieth anniversary Presbyterian statistics revealed a roughly

parallel series of early rise, rapid growth, intermittent recessions

22

and resumed growth.

Shearer, op. cit. pp. 82-83 and passim. Note especially his revealing charts of Presbyterian communicant membership in different provinces from 1885 to 1930.

21

Wasson s six periods, based on figures for communicants and probationers combined, are: 1. Planting and early rise (1896-1905)

2. Rapid growth (1906-1910)

3. First serious decline (1911-1919)

4. Second rapid growth (1920-24)

5. Second decline (1925-28)

6. Upward trent (1929-30)

A.W. Wasson, Church Growth in Korea (New York: International Missionary Council, 1934) pp. 6-7.

22

Rhodes statistics disclose the differences in growth patterns when the categories are more sharply drawn between total adherents, total communicants, total catechisms (probationers) and total baptized children. But his graph for total adherents also suggests six periods: (1) Early rise (1884-1894)6 (2) Rapid growth (1904-1909)6 (3) Checked growth and first decline ( 1909-19 19)6 (4) Second rapid growth (1919- 1924)6 (5) Second decline (1924-1929)6 (6) Third rapid growth (1929- 1933). H.A. Rhodes, History of the Korea Mission, Presbyterian Church y_«-S..»A . 1884-1934 (Seoul: Chosen Presbyterian Mission, 1934) p. 563ff.

These studies focussed on the growth up to 1934. The trend since then has continued to spiral upwards, save for a third recession in the five war years (1940-45). In fact, despite considerable persecution during World War II, the total Christian community has almost doubled in every decade since 1940, tripling the prewar rate of growth from a 100% increase in thirty years to a 100% growth about every ten years.23

But granted that the growth was uneven, what made the church grow or not grow in different places and at different times in Korea? Was it the grace of God, as Moffett acknowledged? Then how significant is the human factor which Gifford pointed out? Was the growth due more to regional differences, or to changing times? Wise mission methods or Korean leadership? Personal evangelism, revivals and conservative theology, or radical protest and social service, Christian truth or cultural environment? All these factors have been persuasively put forth at one time or another as the basic secret of the spread of Korean Christianity, yet no simple explanation quite satisfies.

Consider first some of the religious and ecclesiastical reasons Christians advance to explain the "church growth explosion" in Korea, noting also the questions raised by every explanation.

Suppose we argue, as many missionaries including myself have done, that the Great Korean Revival that swept through the peninsula from 1903 or 1904 to 1908 was a primary reason for church growth.2^

23 . .

The statistics are based on figures of 40,000 to 130,575 Roman Catholics in 1908 and 1940, and 120,000 to 220,000 Protestants in 1910 and 1940, from Charles Iglehart, "Korea" in The 20th Century Encyclo- pedia of Religious Knowledge (Schal 1-Herzoq , 1955)e and unpublished

statistics I collected in 1975 for the World Christian Encyclopedia (Oxford, 1982), and updated in a 1980 letter.

24

Samuel Hugh Moffett, The Christians of Korea (N.Y.: Friendship Press, 1962) pp. 52-54. A more thorough study is Hazel T. Watson's "Revival and Church Growth in Korea", M.A . Thesis, Fuller Theological Seminary, 1969.

10

In the five years of the revival, membership of Protestant churches

25

increased four-fold. But did not the rapid growth begin in 1894, not

1903? Shearer is persuasive on this point. The revival he wrote,

peaked in 1907 and "sat in the center of a period of amazing church

26

growth. .. [it] was not the cause of it". But the revival did make its impact. It accelerated and cleansed the growth.

Many observers have credited the remarkable rise of Christianity in Korea to another factor, the missionary policies of the Protestant missionary pioneers. As early as 1890 the northern Presbyterian mission (U.S.A.) adopted what is called "the Nevius method", named for a China missionary, a Princeton seminary graduate of the class of 1850 who in turn derived from Henry Venn and Rufus Anderson the famous "three-self principles" of a mission strategy. It stressed a quick transition from mission leadership to self-government in the national churches, self-support and se If -propagat ion . To these original emphases on ecclesiastical independence, lay evangelism and self- reliant financial responsibility, the Korea missionaries added a strong foundational program of Bible study through systematic winter and summer Bible classes, not just for the leadership but for all believers. This in turn led to a widespread literacy campaign in the churches to ensure that all Christians could read the Bible.

Wasson's table of Methodist and Presbyterian membership (commun- icants and probationers) lists 23,700 in 1903-04 and 91,912 in 1908-09. 0£.» cit . , p. 166. Most Protestants at that time belonged to those two denominations .

26

Shearer, oj>. cit . , p. 56.

Out of these Bible classes came the primary agents of the advance of

the faith in Korea. Not the foreign missionary, though missionaries

did the early planting. Not even the national church leaders, though

they were faithful evangelists and pastors. But the laymen and

27

laywomen of the Korean church.

The Nevius Plan, however, is not without its critics, and does not by itself account for the growth of the Korean church, though Presby- terians who practiced it with the most discipline have sometimes pointed to it as the reason why Presbyterianism in Korea so rapidly outstripped the growth of Catholicism and Methodism. But as Shearer

gently notes Presbyterians did not always grow best where they prac-

28

ticed the method, and sometimes grew where they didn't.

Some of the severest critics of the Nevius Method have been Korean Christians. It has been accused, for example, of impoverishing Chris- tians intellectually and economically by the withholding of scholar- ships and financial support. It has been criticized for so over-empha- sizing lay leadership and popular Bible study classes that it undercut

the development of mature critical judgement and broader theological

• • . . 29

perspectives in the professional leadership of the churches.

For an enthusiastic study of this policy see Charles Allen Clark, The Nevius Plan For Mission Work in Korea (Seoul: YMCA Press, 1937), a revised edition of his Chicago University Ph.D. dissertation, The Korean Church and the Nevius Methods (New York: Revel 1, 1928).

28

Shearer, o£. cit . , pp. 80, 184f.

29

Sung-Chun Chun, Schism and Unity in the Protestant Churches of Korea (Seoul: CLSK, 1979). This was originally a Ph.D. dissertation, Yale 1955. See esp. pp. 75-96, 171, 182-183, 199. He quotes dispar- agingly a much-cited statement by an early Presbyterian missionary: "Seek to Keep his [i.e., the Korean minister's] education sufficiently in advance of the average education of his people to secure respect and prestige, but not enough ahead to excite envy or a feeling of separa- tion (W.D. Reynolds, "The Native Ministry" in The Korean Repository (Seoul), vol. Ill (May, 1896) p. 201.

12

But whatever defects the method may have had, the one denomination that

officially adopted the plan is the one which can now claim as adherents

• „ 30

two-thirds of all the Protestants in Korea.

■^This is based on the latest and most optimistic of current reports of church membership. The figures are higher than the average

of recent estimates, and are found in the 1985 Miiu Han in . . .Yonkam

(1985 Christian Annual) p. 38. (See the word of caution above, p. 3). It lists total claimed adherents of Protestant denominations (excluding semi-Christian cults), as follows:

Presbyterians (32 bodies)

Methodists (4 bodies)

Pentecostals (7)

Evangelical/Holiness (3)

Baptist (4)

Salvation Army (1)

Nazarene (1)

Anglican (1)

Lutheran (1)

Other (6)

67%	of all	Protestants ,	6,518,563
10.3%	ii it	it	ii >	1,007,737
8.1%	ii ii	ii	ii >	793,187
6.5%	ii ii	ii	ii 9	635,364
5.2%	ii it	ii	II 9	505,300
0.9%	ii ti	ii	II 9	90,700
0.8%	ii ii	ii	II 9	77,100
0.5%	n ii	ii	II 9	47,200
.05%	ii ii	ii	II 9	5,268
0.6%	ii n	ii	II 9	56,000

All due credit should be given to the wise but fallible Protestant

pioneers and their Nevius Plan, but Korean church history reminds us

that, as one missionary put it, "The Koreans have always been one stop

31

ahead of the missionary" In Korea, as in few other parts of the

world, the first to bring the prohibited Christian faith into the

country were insiders not outsiders, Koreans not missionaries.

For the Catholics, in 1784, it was Yi Sung— Hun, a Korean Confucian

scholar, 27 years old, who went to China for books on science and

mathematics from Europeans at the Chinese capital, and came back the

same year, converted and baptized, with the books he sought, but also

with a determination to start a church. Within five years he had a

community of a thousand. The reasons suggested for such rapid growth

in a closed land are interesting. The Catholic historian, Father

Andreas Choi gives four: the open hospitality of the Korean sarang

(visitors' room), Korean love of conversation, their intense curiosity

about the outside world, and prior information about the new religion

o o

through Christian literature brought from China. This all started

ten years before the first foreign missionary, a Chinese, was able to

33

enter forbidden Korea.

Archibald Campbell

32

Andreas Choi, L'erection du priemier Vicariat apostoligue et les origines du Catholicisme en Coree, 1592-1837 (Schoneck-Beckenr ied , Switzerland: Nouvelle Revue de Sciences Mis sionaires , 1961) pp. 17-38, esp. 25, 33. He might have added a fifth reason: opportunity for

independence and initiative. The hierarchy was far away in Peking, and the eager Korean converts, innocently ignorant of church tradition proceeded to elect their own priests, administer all the sacraments including the mass, and choose their day of worship by the lunar calendar, which therefore did not often fall on Sunday.

33

In 1593 a Jesuit priest, Gregorio de Cespedes had entered Korea for two short months but not as a missionary to Korea. He was a chaplain with invading Japenese troops, and so far as is known spoke to no Koreans. (Ibid., p. 5)

14

So also with the Protestant. A Korean ginseng merchant, So Sang- Yun, converted by Scottish missionaries in Manchuria, brought back into Korea gospel portions he had helped them translate into the Korean phonetic. He returned to his home village and a whole year before the arrival of the first Protestant foreign missionary in 1884 had formed a Christian fellowship in his home village. This was self-support, self-government and self-propagation before there was any Nevius Plan in Korea.

A corollary to this is that when the Protestant foreign mission- aries ...

did come, they came without the stigma of western colonialism adding to the burden of their foreignness, for in Korean history colonialism has been Asiatic and Japanese not western. Since the later years of the 19th c. Korean attitudes to the introduction of Christian- ity have been markedly friendlier than in most of Asia and Africa. The introduction was by Koreans, and the missionaries were not conquerors.

34

Lak-Geoon George Paik, Korea, revised 2nd ed. (Seoul:

The History of Protestant Missions in Yonsei Univ., 1971) pp. 52, 54, 138-139.

15

Non-Theo logical Factors: cultural, religious, political.

Not all the factors contributing to church growth have been ecclesiastical or theological or the consequence of mission policies and practice. Secular and non-theological elements have often fur- thered the progress of the gospel. This was particularly true in the history of Protestantism.

Protestant Christianity came to Korea at a time of total breakdown in the social, political and religious life of the nation. The 500-year-old Yi dynasty (1392-1910) was tottering to its fall and Korea was slowly but inexorably losing its independence to the rising empire of Japan. In the process Confucianism, as the official faith and social foundation of the doomed dynasty, was becoming discredited. Buddhism had been declining even longer. It had lost its hold on the nation in the fall of an older dynasty which was Buddhist (the Koryo dynasty, 918-1392). The traditions of centuries were falling in clusters. Set adrift from the old landmarks and numbed by despair, many Koreans not surprisingly turned with hope to the new, self- confident faith of the Christians.

35

In this time of weakening religious faith, and loss of national identity, when Christians spoke of their religion as "glad tidings" (pokum) many were eager to hear more. They were told of a God above all gods, named Han an im (or Hanunim) which sounded familiar and

35

Not a complete vacuum, of course. Even in decline the old faiths continued to be a powerful force. Confucianist still dominated the social fabric and shamanism the religious mind. Both were in- creasingly displaced by Christianity but not without in turn influ- encing it. See Ryu Tong-Sik, Hanguk Jongkyo wa Kidokkyo (Korean Re- ligion and Christianity) (Seoul, 1965).

16

comfortably Korean. With a rare sensitivity for cultural contextuali-

zation the missionaries and their Korean colleagues had decided to call

the God of the Bible by the name of an almost forgotten and no longer

widely worshipped god of a very old Korean tradition. Depending on how

it was spelled or pronounced, it literally meant "the One", or 36

Heaven . As for the Bible, they deliberately chose to put it not into the difficult Chinese characters loved by the intellectual elite but into the simple, authentically Korean phonetic (hangul) which, though invented by a 15th century Korean king, had for centuries been dismissed by Confucian scholars as fit only for women and children.

Thus Protestant Christianity seemed to the people to come not so much as the denial of all things Korean but as an ally in recovering forgotten or long-disused treasures of the old traditions. Even non- Christ lans came eventually to recognize unanticipated benefits of the impact of Christianity upon Korean society. In a turbulent transi- tional period it helped to form bonds of social and intellectual unity even while the nation's political integrity was dissolving.37

See S.A. Moffett, letters (Seoul, Nov. 1, 1893 and Pyengyang, Apr. 14, 1894)6 W.M. Baird, letter (Fusan, Nov. 21, 1893)6 H.G. Under- wood, letter (Seoul, Feb. 9, 1894)6 Mrs. H.G. Underwood (Seoul, May 28, 1894 and Aug. 16, 1894)6 S.F. Moore (Seoul, Oct. 29, 1894). All the above are summarized in Korea Letters, op. cit^ Hananim was the name also adopted by the new indigenous Korean religion, Ch'ondokvo, for its Lord of Heaven". See Wanne J. Joe, Traditional Korea: A Cultural

^-s-tory (Seoul: Chung 'ang Univ. Press, 1972) pp. 416 ff.

37

The translation of the Scriptures into Korean has given to this people a new vocabulary— not foreign but reborn... It has given to the simple-minded peasant the vocabulary of the scholar and prophet. It has brought the classes near together by making a common speech for them all. It has formed the basis upon which a general and universal education can be reared." Korea Mission Field (Seoul, vol. 5, no. 56 May, 1909), p. 82, a year before annexation by Japan.

The relation of Christianity to the old religions was not so

accommodating . On the surface Christians rigorously and forthrightly

rejected them all as pagan. But they were not so inflexible as to

forbid accommodation wherever it could be theologically justified, and

as actually practiced, this uneasy tension between condemnation and

adaptation promoted growth. The insistence on separation demanded

decision and gave to the new faith the authority of total commitment.

Accommodation provided bridges for more comfortable passage from the

old to the new. Some indeed attributed the success of Christianity to

its becoming too much like the old religions, not too much opposed to

them. Like Confucianism Christianity taught righteousness and revered

learninge like Buddhism it sought purity and promised a future lifee

and like shamanism it accepted without secular doubts a world of

spirits beyond the world of matter. More critical observers accused it

of being as authoritarian as Confucianism, and as superstitious as

38

Buddhists or shamanists.

Christians did indeed respect learning. Education became a part of the church's plans for expansion as early as 1884, when R.S. McClay, Methodist superintendent of the Japan Mission against all odds persuaded the isolationist Korean court to grant permission for the opening of a

39

school. The first Christian school was opened by Appenzeller in 1886.

38

G. Cameron Hurst III (op .cit . , p. 10, n. 19) cites David Kwang- Sun Suh's description: "Korean Protestantism has almost been reduced to

a Christianized mudang religion". Less exaggerated is the analysis of Prof. Son Bong-Ho, chairman of the philosophy department of Hankuk University of Foreign Studies, who pinpoints the primary dangers of "shamanizing Christianity" as obsession with success and the pursuit of "blessings". ("Some Dangers of Rapid Growth", in Korean Church Growth Explosion, ed. by Ro Bong-Rin and Marlin L. Nelson, Seoul: Word of Life Press, 1983, pp. 337-339).

39

Charles Sauer, ed . ,

Service, 1934) p. 3, 7 ff.

Within the Gate (Seoul: Methodist News

18

By 1908 missionaries were writing, "We are in the midst of an educational revolution. The old Confucian scholars lose their proud seats to those who know both Chinese and Western learning. So strong has been the leadership of the church that... the course of study used in Christian schools has been the pattern for unbelievers' schools as well..."^

Matching the revolutionary impact of Christianity upon education in Korea was its introduction of western medicine. Shamanist promises were no match for the demonstrated healing powers of missionary doctors and mission hospitals and the medical schools they founded. Christians offered service to the poor and the neglected with the same sincerity as the king and queen. But what the coming of Christianity did for Korean women was perhaps the most radical revolution of all. No catalogue of reasons for the growth of Christianity can be complete which ignores its contributions to the modernizing of the Korean social fabric: its shattering of class barriers, and its liberation of women from the restraints of a male-dominated Confucian culture. It is no accident that the world's largest women's college is in Korea, and that it is a Christian institution.

Two final factors must be mentioned, factors that on first thought would be expected to hinder the growth of Christianity but which surprisingly have sometimes had the opposite effect. These are church schism and government oppression.

Quarto-Centennial Papers. Pyengyang : Korean Mission of the

Presbyterian Church in Korea, 1909, p. 82.

19

It is with no pride that I list church division among the causes of chruch growth. I would prefer to think that Christianity has grown in Korea in spite of the bitterness of its fractures. But there are too many depressingly discernible instances of correlation between division and growth, fission and energy. Presbyterians, for example, are by far the largest Protestant community, and also the most divided. (See the chart on p. 12). They are split into 32 different denomina- tions, five large ones and 27 splinter groups. There are four divi- sions in Methodism, seven among Pentecostals , four among Baptists.

Some say Korean Christians grow faster the less ecumenical they are. I would disagree, but must admit to some truth in the observa- tion. The Korean National Council of Churches, originally representa- tive of all but a small fraction of Korea's Protestants, today repre- sents only about a third. In Korea when churches split, in an amazing- ly short time each side of the schism seems to be as large or larger than the sum total of the united body before division.

In much the same puzzling way opposition by governments has both

hindered and fostered church growth. Persecution of Christians in the

northwest under the local Yi dynasty magistrates preceded the first

41

explosion of church growth in 1894. Later, the ordeals and persecu- tions of the Japanese period slowed, but would not stop the growth. When persecution is intense and prolonged it can for a time wipe out the organized ecclesiastical structure as it has in North Korea since 1945. Two-thirds of the Christians of Korea were once in the north,

41

Jong-Hyeong Lee, "Converting Harrassments into Opportunities", in his dissertation, op . cit . , p. 83-93.

but there are now no regularly-meeting, organized congregations left, though reports persist of possible changes already taking place.42

In the Japenese period, however, oppression only strengthened the fiber of the church and laid the groundwork for future growth. Christians were the backbone of the great, non-violent Korean demon- strations of 1919 and were brutally repressed. Again in the years before World War II Christians fought against compromise with Japanese- imposed worship at Shinto shrines and were persecuted for their resistance. Ultimately, however, these incidents only served to identify the church in the popular mind with national patriotism and anti-colonialism. They help to explain the enormous popularity of Christianity after the war.

In a somewhat similar fashion, the current widespread involvement of Christians in movements for human rights and labor reforms and democratic freedom have again won the respect of significant non- Christian elements of the population, particularly in the universities. Undoubtedly this accounts for a part of a strong rise in the number of

young people who now identify themselves as "believing in Christianity", a higher percentage than among older people, as noted above (p. 5).

But this argument cannot be carried too far. There is a consider- able difference in the popular appeal of the protest in 1919 against a foreign, colonializing military power, and the anti-government demon- strations of students today against their own government. Observers

Foreign — Mission News (Richmond, Va.: S. Baptist Mission Board, Oct. 31 , 1985. A government-approved Korean Christian Federation

claimed to represent a total of 5000 Christians in the North Korean population of 20 million. Also reported were 15 ordained pastors, a three-year seminary course, a new translation of the New Testament, and some 70 home meeting places.

admit that the portion of Korea's Christians who seem to be actively involved in the current protests are comparatively small, even when a

Catholic cardinal and the National Council of Churches support the protests .

One other fact suggests caution in placing too much emphasis on the link between nationalism, politics and church growth. If partici- pation in the national independence movement of 1919 was so much a factor in the growth of Christianity, why has Chundokyo, the indigenous Korean religion which in some respects was even more actively responsi- ble for the 1919 demonstrations than Christianity, virtually disappeared from the religious charts? Both were highly visible and equally active and probably about even numerically in 1919. Both won the gratitude and admiration of the people for their patriotism and courage.

But today a government survey reveals that there are more than 100 Christians to every follower of Chundokyo in Korea.43

What, then, made Korean Christianity grow? All the above, of course. And in a deeper sense, none of the above. Even the most secular of historians must admit at times to the mystery in history, and the church historian, mindful that the more decisive areas of Christian growth are beyond the reach of statistics, finds himself at the end of a paper like this quoting scripture: "I [Paul] planted, Apollos watered,

but God gave the growth." (I Cor. 3:6).

Samuel Hugh Moffett Princeton, New Jersey April 1, 1986

3,Vt5, “8

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Christianity In Korea:

Why It Grew

Samuel Hugh Moffett

Professor Emeritus , Presbyterian Theological Seminary and of Princeton Theological

Seminary

If it is difficult to measure the numerical growth of Korean Christianity, how much more difficult is the task of trying to determine why it grew? Statistical Quantification at least deals with measurables, however ambiguous and irregular the statistics may be. But what is the measure of a vigorous, volatile religious faith and its intricately complex relationships to a national culture, initially hostile, and in constant, rapid change?

In 1934 my father, Samuel Austin Moffett1 \ in whose territory the first quickening of Protestant church growth had broken out forty years earlier21, looked back over fifty years of Protestant missions in Korea and summed it all up in one memorable sentence, “For fifty years we have held up before these people the Word of God, and the Holy Spirit has done the rest.”31 It was true, theologically speaking, but is that enough of an explanation for the growth ? In 1896, two years after the flood of conversions in the northeast began, Moffett’s seminary classmate and fellow missionary, Daniel Gifford, traveled north from Seoul to see what was happening. The work, he wrote, “has spread like wildfire. 41

But Gifford’s letter added some less theological and more geographical and anthropological conjectures about reasons for the growth. The people are different in the northeast, he suggest- ed. The men there are bright, spirited, agressive in Christian work

— 786 —

Christianity In Korea : Why It Grew 787

and not dominated by a Confucian aristocracy to the same extent as farther south.

Roy Shearer’s classic study, Wildfire \ Church Growth in Korea, takes its title form Gifford’s letter and uses it to call attention to the regional unevenness of Korean church growth.51 Two earlier studies had already pointed out its chronological unevenness. A. W. Wasson in 1934 divided Southern Methodist growth into six irregular periods of alternating growh and decline.61 That same year, H. A. Rhodes’ fiftieth anniversary Presbyterian statistics revealed a roughly parallel series of early rise, rapid growth, intermittent recessions and resumed growth.71

These studies focussed on the growth up to 1934. The trend since then has continued to spiral upwards, save for a third recession in the five war years( 1940-45). In fact, despite consider- able persecution during world War II, the total Christian commu- nity has almost doubled in every decade since 1940 tripling the prewar rate of growth from a 100% increase in thirty years to a 100% growth about every ten years.81

But granted that the growth was uneven, what made the church grow or not grow in different places and at different times in Korea? Was it the grace of God, as Moffett acknowledged? Then how significant is the human factor which Gifford pointed out? Was the growth due more to regional differences, or to changing times ? Wise mission methods or Korean leadership ? Personal evangelism, revivals and conservative theology, or radical protest and social service, Christian truth or cultural environment ? All these factors have been persuasively put forth at one time or another as the basic secret of the spread of Korean Christianity, yet no simple explanation quite satisfies.

Theological and Missiological Factors

Consider first some of the religious ecclesiastical reasons Chris- tians advance to explain the “church growth explosion in

Korea, noting also the questions raised by every explanation.

Suppose we argue, as many missionaries including myself have done, the Great Korean Revival that swept through the peninsula from 1903 or 1904 to 1908 was a primary reason for church growth.9’

In the five years of the revival, membership of Protestant churches increased four-fold10). But did not the rapid growth begin in 1894, not 1903 ? Shearer is persuasive on this point. The revival he wrotjie, peaked in 1907 and Sat in the center of a period of amazing church growth... [it] was not the cause of it.”n) But the revival did make its impact. It accelerated and cleansed the growth.

Many observers have credited the remarkable rise of Chris- tianity in Korea to another factor, the missionary policies of the Protestant missionary pioneers. As early as 1890 the northern Presbyterian mission(U.S.A.) adopted what is called the Nevius method", named for a China missionary, a Princeton seminary graduate of the class of 1850 who in turn deiced from Henry Venn and Rufus Anderson the famous “three-self princi- ples” of a mission strategy. It stressed a quick transition from mission leadership to self-goverment in the national churches, self-support and self-propagation. To these original emphases on ecclesiastical indeijjpendence^lay evangelism and self-reliant finan- cial responsibility^.the Korean missionaries added a strong fpun- dational program of Bible study through systematic winter land summer Bible classes, not just for the leadership but for all believers. This in turn led to a widespread literacy campaign in the churches to ensure that all Christians could read the Bible.

Out of these Bible classes came the primary agents of the advance of the faith in Korea. Not the foreign missionary, though missionaries did the early planting. Not even the national chprch leaders, though they were faithful evangelists and pastors. But the laymen and laywomen of the Korean church. 12)

The Nevius Plan, however, is not without its critics, and does not by itself account for the growth of the Korean church, though

Christianity In Korea Why It Grew 789

Presbyterians who practiced it with the most discipline have sometimes pointed to it as the reason why Presbyterianism in Korea so rapidly outstripped the growth of Catholicism and Methodism. But as Shearer gently notes, Presbyterians did not always grow best where they practiced the method, and sometimes grew where they didn’t.13’

Some of the severest critics of the Nevius Method have been Korean Christians. The method has been accused, for example, of impoverishing Christians intellectually and economically by the withholding of scholarships and financial support. It has been criticized for so over-emphasizing lay leadership and popular Bible study classes that it undercut the development of mature critical judgement and broader theological perspectives in the profes- sional leadership of the churches.14’

But whatever defects the method may have had, the one denomination that officially adopted the plan is the one which can now claim as adherents two-thirds of all the Protestants in Korea.15’

All due credit should be given to the wise but fallible Protestant pioneers and their Nevius Plan, but Korean church history reminds us that, as one missionary put it, "The Koreans have always been one step ahead of the missionary."16' In Korea, as in few other parts of the world, the first to bring the prohibited Christian faith into the country were insiders not outsiders, Koreans not missionaries.

For the Catholics, in 1784, it was Yi Sung-Hun, a Korean Confucian scholar, 27 years old, who went to China for books on science and mathematics from Europeans at the Chinese capital, and came back the same year, converted and baptized, with the books he sought, but also with a determination to start a church. Within five years he had a community of a thousand. The reasons suggested for such rapid growth in a closed land are interesting. The Catholic historian, Father Andreas Choi gives four : the open hospitality of the Korean sarang (visitors’ room), Korean love of conversation, their intense curiosity about the outside world, and

790

prior information about the new religion through Christian litera- ture brought from China.17) This all started the years before the first foreign missionary, a Chinese, was able to enter forbidden Korea.18’

So also with the Protestants. A Korean ginseng merchant, So Sang-Yun, converted by Scottish missionaries in Manchuria, brought back into Korea gospel portions he had helped them translate into the Korean phonetic. He returned to his home village and a whole year before the arrival of the first Protestant foreign missionary in 1884 had formed a Christian fellowship in his home village.19’ This was self-support, self-government and self-propagation before there was any Nevius Plan in Korea.

A corollary to this is that when the Protestant foreign mission- aries did come, they came without the stigma of western colonial- ism adding to the burden of their foreignness, for in Korean history colonialism has been Asiatic and Japanese not western. Since the later years of the 19th c., Korean attitudes to the introduction of Christianity have been markedly friendlier than in most of Asia and Africa. The introduction was by Koreans, and the missionaries were not conquerors.

Non-Theological Factors : cultural, religious, political

Not all the factors contributing to church growth have been ecclesiastical or thelogical or the consequence of mission policies and practice. Secular and non-theological elements have often furthered the progress of the gospel. This was particularly true in the history of Protestantism.

Protestant Christianity came to Korea at a time of total break- down in the social, political and religious life of the nation. The 500-year-old Yi dynasty(1392-1910) was tottering to its fall and Korea was slowly but inexorably losing its indepenence to the rising empire of Japan. In the process Confucianism, as the official faith and social foundation of the doomed dynasty, was becoming

Christianity In Korea Why It Grew 791

discredited. Buddhism had been declining even longer. It had lost its hold on the nation in the fall of an older dynasty which was Buddhist (the Koryo dynasty, 918-1392). The traditions or cen- turies were falling in clusters. Set adrift from the old landmarks and numbed by despair, many Koreans not surprisingly turned with hope to the new, self-confident faith of the Christians.

In this time of weakening religious faith,2”’ and loss of national identity, when Christians spoke of their religion as “glad tidings (pokum) many were eager to hear more. They were told of a God above all gods, named Hananim(oT Hanumm) which sounded fam - iar and comfortably Korean. With a rare sensitivity for cultural contextualization the missionaries and their Korea colleagues had decided to call the God of the Bible by the name of an almost forgotten and no longer widely worshipped god of a very old Korean tradition. Depending on how it was spe l ed or pro- nounced, it literally menat "the One", or “Heaven . As for the Bible they deliberately chose to put it not into the difficult Chinese characters loved by the inteUectual elite but into the simple, authentically Korean phonetic (hangul) which, though invented by a 15th century Korean king, had for centuries been dismissed by Confucian scholars as fit only for women and children.

Thus Protestant Christianity seemed to the people to come not so much as the denial of all things Korean but as an aBy in recovering forgotten of long-disused treasures of the old traditions^ Even non-Christians came eventually to recognize unanticipated benefits of the impact of Christianity upon Korean society. In turbulent transitional period it helped to form bonds of social an intellectual unity while the nation’s political integrity

“elation of Christianity to the old religions was no, so

accommodating. On the surface Christians rigorously ^ and ^ *- rightly refected them all as pagan. But they were not so .nfiex.bl as to forbid accommodation wherever i, could be theologicaUy

justified, and as actually practiced, this uneasy tension b w

condemnation and adaptation promoted growth. The insistenc

792

on separation demanded decision gave to the new faith the authority of total commitment. Accommodation provided bridges for more comfortable passage from the old to the new. Some indeed attributed the success of Christianity to its becoming too much like the old reUgions, not too much opposed to them. Like Confucianism Christianity taught righteousness and revered learn- ing ; like Buddhism it sought purity and promised a future life ; and like shamanism it accepted without secular doubts a world of spirits beyond the world of matter. More critical observers accjused it of being as authoritarian as Confucianism, and as superstitious as Buddhists or shamanists.23)

Christians did indeed respect learning. Education became a part of the church’s plans for expansion as early as 1884, when R. S. McClay, Methodist superintendent of the Japan Mission against all odds persuaded the isolationist Korean court to grant permis- sion for the opening of a school.24’ The first Christian school was opened by Appenzeller in 1886.

By 1908 missionaries were writing, “We are in the midst of an educational revolution. The old Confucian scholars lose their proud seats to those who know both Chinese and Western learn- ing. So strong has been the leadership of the churh that ... the course of study used in Christian schools has been the pattern for unbelievers’ schools as well ...”25)

Matching the revolutionary impact of Christianity upon educa- tion in Korea was its introduction of western medicine. Shamamst Promises were no match for the demonstrated healing powers of missionary doctors and mission hospitals and the medical schools they founded. Christians offered service to the poor and the neglected with the same sincerity as to the king and queen. But what the coming of Christianity did for Korean women was perhaps the most radical revolution of all. No catalogue of reasons for the growth of Christianity can be complete which ignores its contributions to the modernizing of the Korean social fabric : its shattering of class barriers, and its liberation of women from the restraints of a male-dominated Confucian culture. It is no accident

Christianity In Korea Why It Grew 793

that the world’s largest women’s college is in Korea, and that it is a Christian institution.

Two final factors must be mentioned, factors that on fir thought would be expected to hinder the growth of Christianity but which surprisingly have sometimes had the opposite efT . These are church schism and government oppression.

It is with no pride that 1 list church division among the causes of chmch growth. I would prefer to think that Christianity has in Korea in spite of the bitterness of its fractures. But t ere TreToo many depressingly discernible instances of correlation between division and growth, fission and energy. Presbyterian

example are by far the largest Protestant community, and also th examp , Y 32 different denominations, five

tTS -

Methodism, seven among Pentecostals, four among Baptists.

some sa; Korean Christians grow faster the less ecumenical they are 1 would disagree, but must admit to some truth in th tf " non The Korean National Council of Churches, originally

Siississ;

E“ re* r

“much the same puzzling way opposition by g-ernmemshas . h hindered and fostered church growth. Persecution

t the northwest under the local Yi dynasty magistrates t,anS d s the fust explosion of church growth in 1894."' Later, the ST- £3™ of the Japanese ^ —

not stop the growth. , d it can for a time

When persecution is intense and ProlonSed has ,n North t the organized ecclesiastical structure as

K ^ s nee 1945 Two-thuds of the Christians of Korea were once Korea since i^j. meeting organized

in the north, but there are now no regtdarly^eet g g

congregations left, though reports persist of p

already taking place.271

794

qi . • ! > 1 “inw Mtio I ■ I

In the Japenese period, however, oppression only strengthened the fiber of the church and laid the groundwork for future growth.

Christians were the backbone of the great, non-violent Korean demonstrations of 1919 and were brutally repressed. Again in the years before World War II Christians fought against compromise with Japanese-imposed worship at Shinto shrines and were per- secuted for their resistance. Ultimately, however, these incidents only served to identify the church in the popular mind with national patriotism and anti-colonialism. This helps to explain the enormous popularity of Christianity after the war.

In a somewhat similar fashion, the current widespread involve- ment of Christians in movements for human rights and labor reforms and democratic freedom have again won the respect of significant non-Christian elements of the population, particularly in the universities.

Undoubtedly this accounts for a part of a strong rise in the number of young people who now identify themselves as “believ- ing in Christianity", a higher percentage than among older people, as noted above.

But thes argument cannot be carried too far. There is a consid- erable difference in the popular appeal of the protest in 1919 against a foreign, colonializing military power, and the anti- government demonstrations of students today against their own government. Observers admit that the portion of Korea’s Chris- tians who seem to be actively involved in tne current protests are comparatively small, even when a Catholic cardinal and the National Council of Churches support the protests.

One other fact suggests caution in placing too much emphasis on the link between nationalism, politics and church growth. If participation in the national independence movement of 1919 was so much a factor in the growth of Christianity, why has Chundo- kyo, the indigenous Korean religion which in some respects was even more actively reponsible fpr the 1919 demonstrations than Christianity, virtually disappeared from the religious charts ? Both were highly visible and equally active and probaly about even

I i

Christianity In Korea Why It Grew 795

numerically in 1919. Both won the gratitude and admiration of the people for their patristism and courage. But today a government survey reveals that there are more than 100 Christians to every

follower of Chundokyo in Korea.

What then, made Korean Christianity grow ? All the above, of course And in a deeper sense, none of the above. Even the most secular of historians must admit at times to the mystery tn history, and the church historian, mindful that the more decisive areas of Christian growth are beyond the reach of statistics, finds himself at the end of a paper like this quoting scnpture : “1 [Paul] planted ApoUos watered, but God gave the growth."(I Cor. 3 : 6).

N1° Austin, no. Addison. This was one of careful La.oumte's few misud.es in hi.

."s'U zszzlzxs as a- «-* -

“Samuel Austin Moffett, His Life and Work in the Developmentof the Presbyter- ian Church of Korea, 1890-1936", Ph. D. dissertation, Union Theological Semi-

3TfCd0ensd'edP ^« AS C*troUon of Mr Korea Mono. ./ Me Mr V. S. A.fSeoul YMCA Pres, .934) See also S. A.

P r, Hictnriral Society Philadelphia. See also S. A. Moffett,

in the Presbytenan H.stonca ^ ibid vo, 8, p 9-reel#179)

letter(Pyungyang, Sept- M , y ( ^ hi, rcvcaUng chart, of

m differ, prownces from .883 go

619Wasson’s six periods, based on figures for communicants and probationers combined, are :

1. Planting and early rise( 1896- 1905)

2. Rapid growth( 1906- 1910)

3. First serious decline(191 1-1919)

4 Second rapid growth( 1920-24)

5. Second decline( 1925-28)

™ y°a: ,n"manoriai MiMioniry

Council, 1934) pp.6-7.

7. Rhodes’ statistics disclose the differences in growth patterns when the cate- gories are more sharply drawn between total adherents, total communicants, total catechisms(probationers) and total baptized children. But his graph for total adherents also suggests six periods: (1) Early rise( 1884- 1894); (2) Rapid growth( 1904- 1909) ; (3) Checked growth and first decline( 1909- 1919) ; (4) Sec- ond rapid growth (1919- 1924) ; (5) Second decline( 1924- 1929) ; (6) Third rapid growht( 1929- 1933). H. A. Rhodes, History of the Korea Mission, Presbyterian Church U.S.A. 1884- 79i^(Seoul : Chosen Presbyterian Mission, 1934) p. 563fT.

8. The statistics are based on figures of 40, 000 to 130,575 Roman Cathlics in 1908 and 1940, and 120,000 to 220,000 Protestants in 1910 and 1940, from Charles Iglehart, “Korea" in The 20th Century Encyclopedia of Religious Knowledge{Schai\- Herzoq, 1955); and unpublished statistics I collected in 1975 for the World Christian Encyclopedia(Oxford, 1982), and updated in a 1980 letter.

9. Samuel Hugh Moffett, The Christians of Korea(N. Y. : Friendship Press, 1962) pp. 52-54. A more thorough study is Hazel T. Watson’s “Revival and Church Growth in Korea", M. A. Thesis, Fuller Theological Seminary, 1969.

10. Wasson’s table of methodist and Presbyterian membership( communicants and probationers) lists 23,700 in 1903-04 and 91,912 in 1908-09. op. at., p.166. Most Protestants at that time belonged to those two denominations.

11. Shearer, op. cit.,p. 55.

12. For an enthusiastic study of this policy see Charles Allen Clark, The Nevius Plan For Mission Work in Aor«j(Seoul : YMCA Press, 1937), a revised edition of his Chicago University Ph. D. dissertation, The Korean Church and the Nevius Methods(New York : Revell, 1928).

13. Shearer, op. cit., pp. 80, 184f.

14. Sung-Chun Chun, Schism and Unity in the Protestant Churches of Aor«j(Seoul : CLSK, 1979). This was originally a PH. D. dissertation, Yale 1955. See esp. pp. 75-96, 171, 182- 183, 199. He quotes disparagingly a much-cited statement by an early Presbyterian missionary : “Seek to Keep his [i. e., the Korean minister’s] education sufficiendy in advance of the average education of his people to secure respect and prestige, but not enough ahead to excite envy or a feeling of separation”(W. D. Reynolds, “The Native Ministry” in The Korean Repository(Seoul), vol. III(May, 1896) p. 201.

15. This is based on the latest and most optimistic of current reports of church membership, The figures are higher than the average of recent estimates, and are found in tne 1985 Mtju Hanin • Tonkam(1985 Christian Annual) p. 38. It lists total claimed adherents of Protestant denominations(excluding semi-Christian cults), as follows :

Presbyterians(32 bodies)	67%	of	all	Protestants ,	6,518,563	adherents
Methodists(4 bodies)	10.3%	n	n	n ,	1,007,737	n
Pentecost als( 7)	8-1%	n	n	n ,	793,187	n
Evangelical/Holiness(3)	6.5%	n	n	n ,	635,364	n
Baptist(4)	5.2%	n	n	n ,	505,300	n
Salvation Army(l)	0.9%	n	n	n ,	90,700	n
Nazarene(l)	0.8%	n	n	" »	77,100	n
Anglican( 1 )	0.5%	n	n	n ,	47,200	n
Lutheran(l)	0.05%	n	n	n ,	5,268	n

Christianity In Korea Why It Grew 797

Other(6) <«% n » " ■ 56>000 "

17 ^reatctoiTtoliori du priemier Vicarial apasloUqru el Us engines du Calheliasme ea Coree M37(Schoneck-Beckenned, Swrtzerland : NouuelU Revue de Sciences

.. ’ c 1Q6U DD 17-38 esp 25, 33. He might have added a fifth reason .

5S: iisss =£

Kidokkyo(Seouk : CLSK, 1965). d pvengyang, Apr. 14, 1894) :

21. See S. A. Moffett letters^ N^^s lB^ Feb

W. M. Baird, letter(Pusan, Nov. 21, 189 3) I *. ^ ^ ' S. F.

9 1894)- Mrs. H. G. Underwood(Seoul, May 28, 1894 and a g >

I'. JL..., Oct 29 1894). All the above are summarized m Korea Letters, p.

Moore(Seoul, Uct. zy, 10^1 indigenous Korean religion,

Hananim was the name also adopted by * ® Traditional Ko„a A

Ch’ondokya, for its "Lord of Heaven , See Wanne j J«.

Cultural History(Seo\d : Chung ang Umv. given to this people a new

22. “The translation of the Scrign. ™ Kordas J ^

vocabulary-not foreign but reborn & brought the classes near

the vocabulary of the scholar and *™g™ed the basis upon

together by making a common speec or „ K Mission Field (Seoul,

*** a general and universal “^“ exation by Japan.

vol. 5, no. 5; May, cites David Kwang-Sun Suh’s

23. G. Cameron Hurst III {op. at p- . _ reduCed to a Christianized

description : “Korean Protestantism has almost teen redu Hq chair_

mudang religion". Less exaggerate e University of Foreign Studies, who

Z^cZtktaZwL, edCS W8Ro Bong-Rin and Mar, in L. Nelson, Seoul

Method,, Newsservice, 1934)

25? Quarto-Centennial Papers. Pyongyang : Korean Mission of the Presbyterian

Harrassments into Opportunities", in his